Fl<KI>    M. 

BOOK.HKI.I.KH 


AVI:. 

<  •  v  i 


THE     VITALITY     OF 
MORMONISM 


BRIEF  ESSAYS  ON  DISTINCTIVE  DOCTRINES  OF  THE 
CHURCH  OF  JESUS  CHRIST  OF  LATTER-DAY  SAINTS 


BY 

JAMES  E.  TALMAGE 

One  of  thg  Twelve  Apostles  of  the  Church 


BOSTON 

RICHARD    G.  BADGER 

THE   GORHAM   PEESS 


COPYRIGHT.  1910,  BY  JAMES  E.  TALMAGE 


All  Rights  Reserved 


Made  in  the  United  States  of  America 
The  Gorham  Press,  Boston,  U.  S.  A. 


7  7  °!  3- 
.Bancroft  Library 


PREFACE 

The  message  of  "Mormonism"  is  of  summoning  interest 
in  the  world  today.  People  of  serious  mind  are  not  satis- 
fied with  the  unsupported  generalization  that  it  is  naught 
but  the  outgrowth  of  delusion  and  error. 

Fungi  of  fallacy,  particularly  in  the  field  of  modern  re- 
ligious systems,  are  of  no  such  sturdy  growth  and  wholesome 
fruitage  as  the  Church  of  Jesus  Christ  of  Latter-day  Saints 
has  progressively  manifested. 

"Mormonism,"  mis-named  though  it  be,  stands  for  the 
principles  of  eternal  truth  as  enunciated  by  our  Lord  Jesus 
Christ,  and  by  His  duly  commissioned  Apostles  and  Proph- 
ets. The  basis  of  "Mormonism"  is  fairly  summarized  in 
the  following  outline  of  facts  and  premises : 

1.  The  eternal  existence  of  a  living  personal  God;  and 
the  preexistence  and  eternal  duration  of  mankind  as  His 
literal  offspring. 

2.  The  placing  of  man  upon  the  earth  as  an  embodied 
spirit  to  undergo  the  experiences  of  an  intermediate  pro- 
bation. 

3.  The  transgression  and  fall  of  the  first  parents  of  the 
race,  by  which  man  became  mortal,  or  in  other  words  was 
doomed  to  suffer  a  separation  of  spirit  and  body  through 
death. 

4.  The  absolute  need  of  a  Redeemer,  empowered  to  over- 
come death  and  thereby  provide  for  a  reunion  of  the  spirits 
and  bodies  of  mankind  through  a  material  resurrection  from 
death  to  immortality. 

7 


8  Preface 

5.  The  providing  of  a  definite  plan  of  salvation,  by  obedi- 
ence to  which  man  may  obtain  remission  of  his  sins,  and  be 
enabled   to   advance  by   effort   and   righteous   achievement 
throughout  eternity. 

6.  The  establishment  of  the  Church  of  Jesus  Christ  in 
the  "meridian  of  time,"  by  the  personal  ministry  and  aton- 
ing death  of  the  foreordained  Redeemer  and  Savior  of  man- 
kind, and  the  proclamation  of  His  saving  Gospel  through 
the  ministry  of  the  Holy  Priesthood  during  the  apostolic 
period  and  for  a  season  thereafter. 

7.  The  general  "falling  away"  from  the  Gospel  of  Jesus 
Christ,  by  which  the  world  degenerated  into  a  state  of  apos- 
tasy, and  the  Holy  Priesthood  ceased  to  be  operative  in  the 
organization  of  sects  and  churches  designed  and  effected 
by  the  authority  of  man. 

8.  The  restoration  of  the  Gospel  in  the  current  age,  and 
the  reestablishment  of  the  Church  of  Jesus  Christ  by  the 
bestowal  of  the  Holy  Priesthood  through  Divine  revelation. 

9.  The  appointed  mission  of  the  restored  Church  of  Jesus 
Christ  to  preach  the  Gospel  and  administer  in  the  ordi- 
nances thereof  amongst  all  nations,  in  preparation  for  the 
near  advent  of  our  Savior  Jesus  Christ,  who  shall  reign 
on  earth  as  Lord  and  King. 

The  short  essays  following  have  been  published  at  weekly 
intervals  through  two  years;  they  number  therefore  one 
hundred  and  four.  Concise  rather  than  exhaustive  treat- 
ment has  been  attempted.  No  apology  is  offered  for  reitera- 
tion of  quotations  or  comment ;  repetition  seemed  preferable 
to  the  introduction  of  cross  references. 

JAMES  E.  TALMAGE. 

Salt  Lake  City,  Utah, 

February  3, 1919. 


CONTENTS 

1.  THE  MUSTARD  SEED  AND  THE  TREE — Development,  not  Growth 

Alone IS 

2.  WHAT  THE  "MORMONS"  BELIEVE— Their  Articles  of  Faith       .      18 

3.  WHAT'S  IN  A  NAME? — Is   "Mormonism"   Misunderstood  be- 

cause of  Its  Unpopular  Title? 22 

4.  "MORMONISM"— A  Distinctive  Religious  System       .        .        .26 

5.  DIRECT  AND  SURE— The  Church  Bold  yet  Tolerant  ...      80 

6.  WHEAT  AND  WEEDS — Successive  Apostasies  from  the  Gospel  .      33 

7.  A  NEW  DISPENSATION — Authority  by  Restoration  not  Through 

Succession 36 

8    DIVINE  COMMAND  AND  HUMAN  AGENCY — The  Church  a  De- 
mocracy     39 

9.    THE  HOLY  TRINITY— Unity  of  the  Godhead      ....      42 

10.  ORIGINAL  SIN— Are  All  to  Suffer  from  it  Eternally?      .        .      45 

11.  THE  COOPERATIVE  PLAN  or  SALVATION — Christ  Alone  Cannot 

Save  You 48 

12.  THE  NEED  or  A  REDEEMER — Man  Cannot  Exalt  Himself  .        .      51 

13.  CHRIST'S  UNIQUE   STATUS — As  Redeemer  and  Savior  of  the 

World 55 

14.  PHILOSOPHY  OF  THE  ATONEMENT — Its  Two-fold  Effect    .        .      58 

15.  How  DOES  CHRIST  SAVE? — His  Plan  Combines  Justice  and 

Mercy 61 

16.  HEAVEN  AND  HELL — Graded  Conditions  in  the  Hereafter        .      65 

17.  IN  THE  REALM  or  THE  DEAD— Paradise— What  of  the  Spirits 

in  Prison? .        .      68 

18.  WHY    ARE    THEY    BAPTIZED    FOR    THE    DEAD?— Elijah    the 

Prophet  on  the  American  Continent 71 

19.  OBEDIENCE  is  HEAVEN'S  FIRST  LAW — Conditions  of  Citizenship 

in  the  Kingdom  of  God 75 

20.  THE  DEVILS  BELIEVE  AND  TREMBLE— Faith  not  Mere  Belief     .      78 
31.    THE  VOICE  OF  JOHN  THE  BAPTIST  AGAIN  HEARD — Repent  Ye, 

for  the  Kingdom  of  Heaven  is  at  Hand !      .        .        .        .82 

22.  ARISE  AND  WASH  AWAY  THY  SINS— The  Only  Way  ...      86 

23.  ARE  BABES  TO  BE  DAMNED? — A  Horrible  Misconception  .        .      89 

24.  THE  WATERY  GRAVE— And  the  New  Birth 03 

25.  THE  BAPTISM  OF  FIRE— Power  of  the  Spirit      ....      96 

26.  IN  THE  NAME  OF  GOD,  AMEN  I— Authority  of  the  Holy  Priest- 

hood Again  Operative  on  Earth    .        .        .        .        .        .09 

0 


10  Contents 

27.  FOR  TIME  ONLY  OB  FOR  ETERNITY — Human  Institutions  and 

Divine  Authority 103 

28.  APOSTLES   AND    PROPHETS    NECESSARY — The    Primitive    Church 

and  the  Church  of  Latter  Days 106 

29.  WHEN  DARKNESS  COVERED  THE  EARTH — The  Long  Night  of 

Apostasy 109 

SO.     THE    MORNING    BREAKS,   THE    SHADOWS    FLEE — Light   of   the 

Gospel  Again  Shines 114 

31.  THE  BEGINNING  OF  THE  END — Ushering  in  of  the  Last  Dis- 

pensation      117 

32.  A  GOD  OF  MIRACLES— Wonders  Wrought  by  Devils  .        .        .120 

33.  Is  THE  BIBLE  SUFFICIENT? — Scriptures  of  Many  Peoples  .        .  124 

34.  A  MESSENGER — From  the  Presence  of  God          ....  128 
85.     SCRIPTURES    OF    THE    AMERICAN    CONTINENT — The    Book    of 

Mormon 132 

36.  BY  THE  MOUTH  OF  WITNESSES— Shall  the  Truth  be  Established  137 

37.  VOICES  OF  THE  DEAD — A  Testimony  from  the  Dust  .        .        .  140 

38.  A  NEW  WITNESS  OF  THE  CHRIST — An  Independent  Scripture  .  144 

39.  WHEN  CHRIST  STOOD  ON  AMERICAN  SOIL — His  Church  Estab- 

lished Among  the  Ancient  Americans 147 

40.  EAST  AND  WEST  IN  ONE  ACCLAIM— That  Jesus  is  the  Christ  151 

41.  SHEEP  OF  ANOTHER  FOLD — Shepherds  and  Sheep-herders       .  154 

42.  FROM   GOD  TO  MAN — Divine   Communication  in  the  Current 

Age 157 

43.  THE  TRAGEDY  OF  ISRAEL— A  Nation  Without  a  Country   .        .  161 

44.  THE  GATHERING  OF  THE  TRIBES — Judah  and  Israel  to  Come 

into  Their  Own 16* 

45.  AMERICA  THE  LAND  OF  ZION— The  Place  of  the  New  Jerusa- 

lem        169 

46.  THE  COMING  OF  THE  LORD — The  Consummation  of  the  Ages  .  173 

47.  THE  FEDERATION  OF  THE  WORLD — A  Thousand  Years  of  Peace  176 

48.  THY  KINGDOM  COME  !— So  Pray  We  Yet 179 

49.  FREEDOM  TO  WORSHIP  GOD— Man's  Divine  Birthright        .        .  182 

50.  THE  LAW  or  THE  LAND — Should  We  Submit  to  It?  .        .        .  186 

51.  CironcH  AND  STATE — Independent  but  Mutually  Helpful        .  189 

52.  RELIGION  OF  DAILY  LIFE— A  Practical  Test      .        .        .        .193 

53.  AMERICA  THE  CRADLE  OF  LIBERTY — No  King  to  Rule  in  the 

Land 196 

54.  DEMOCRACY  OF  AMERICAN  ORIGIN — The  Founding  of  an  An- 

cient Republic 199 

55.  PERPETUITY  OF  AMERICAN  NATION— Assured  by  Prophecy        .  202 

56.  LAW  OF  THE  TITHE— The  Lord's  Revenue  System      .        .        .206 

57.  THE   UNITED  ORDER — No   Longer  Mine  and  Thine,  but  the 

Lord's  and  Ours 209 

58.  THE  WORD  OF  WISDOM— Sanctity  of  the  Body  .        .        .        .212 


Contents  11 

TAGS 

59.  UNCHASTTTY    THE    DOMINANT    EVIL — Infamy    of    a    Double 

Standard  of  Virtue 217 

60.  NOT   GOOD   FOR   MAN   TO   BE    ALONE — Companionship    of  the 

Sexes 290 

61.  TILL  DEATH  DOES  You  PART — Is  there  no  Hope  Beyond?       .  223 

62.  THEY  NEITHER  MARRY — Nor  Give  in  Marriage  ....  227 

63.  CELESTIAL  MARRIAGE — Eternal  Relationship  of  the  Sexes  .        .  230 

64.  THERE  WAS  WAR  IN  HEAVEN — Primeval  Conflict  over  Satanic 

Autocracy 233 

65.  WE  LIVED  BEFORE  WE  WERE  BORN— Our  Primeval  Childhood  236 

66.  MAN  is  ETERNAL — Successive  Stages  of  Existence    .        .        .  239 

67.  IN  THE  LINEAGE  OF  DEITY — Man's  Divine  Pedigree  .        .        .  242 

68.  UNENDING  ADVANCEMENT — Infinite  Possibilities  of  Man's  Es- 

tate       245 

69.  THE  LIVING  AND  THE  DEAD — Both  to  Hear  the  Gospel    .        .  248 

70.  GOD  OF  THE  LIVING — All  Live  unto  Him 251 

71.  BEYOND  THE  GRAVE — Repentance  Possible  even  There      .        .  254 

72.  OPPORTUNITY    HERE    AND    HEREAFTER — Free    Agency    and    its 

Results 857 

73.  THE  SPIRIT  WORLD — Paradise  and  Hades  .        .        .        .        .  260 

74.  How  LONG   SHALL   HELL  LAST? — The  Duration   of  Punish- 

ment             263 

75.  SALVATION  AND  EXALTATION — Advancement  Worlds  Without 

End 266 

76.  DEITY  AS  EXALTED  HUMANITY — Man  is  a  God  in  Embryo        .  269 

77.  BE  YE  PERFECT— Is  It  Possible .273 

78.  THE  GLORY  OF  GOD  is  INTELLIGENCE — Knowledge  is  Power  in 

Heaven    as   on   Earth 276 

79.  WHEN    IGNORANCE    is   SIN — Opportunity   Entails    Accounta- 

bility             279 

80.  KNOWING  AND  DOING — Knowledge  May   Help   to   Condemn 

or  Save 282 

81.  WILL  MANY  OR  FEW  BE  SAVED? — Our  Place  Beyond  the  Grave  285 

82.  THE  GRAVES  SHALL  BE  OPENED— And  the  Dead  Shall  Live      .  288 

83.  RESURRECTION  OF  THE  DEAD— When  Shall  it  be?        ...  292 

84.  REACHING  AFTER  THE  DEAD — "Lest  We  Forget"      .        .        .  295 

85.  THE    HOUSE  OF  THE   LORD — Why  do  the  Latter-day   Saints 

Build   Temples? 298 

86.  THE    SECOND   DEATH— Spiritual   Banishment   Like   unto   the 

First 301 

87.  ANTIQUITY  OF  THE  GOSPEL — As  Old  as  Adam  ....  304 

88.  THE  ORIGIN  OF  SACRIFICE — Coeval  with  the  Race      .        .        .  308 

89.  SIMPLICITY  OF  THE  GOSPEL — None  Need  Err  Therein        .        .811 

90.  THE   WILL  OF  GOD— Though  Opposed,  Yet   Eventually   Su- 

preme           314 

91.  GOD'S  FOREKNOWLEDGE — Not  a  Determining  Cause    .        .        .317 


1$  Contents 

FAGB 

92.  ARE  MEN  CREATED  EQUAL? — Individualism  is  Eternal    .        .  320 

93.  ETHICS  AND  RELIGION — A  Distinction  with  a  Difference  .        .  324 

94.  RELIGION  ACTIVE  AND  PASSIVE — Effort  Essential  to  Salvation  .  327 

95.  REMEMBER  THE  SABBATH  DAY — A  Law  unto  Man  from  the 

Beginning 330 

96.  THE  FOOLISHNESS  OF  GOD — And  the  Wisdom  of  Men        .        .  333 

97.  FREEDOM  THROUGH  OBEDIENCE — Release  from  Autocracy  of 

Sin 336 

98.  HE  WENT  AND  WASHED — And  Came  Seeing     ....  339 

99.  THE  ROD  OF  IRON— A  Dependable  Support      .        .        .        .343 

100.  LIAR  AND  MURDERER — From  the  Beginning        ....  346 

101.  ON  THE  DEVIL'S  GROUND — Prisoners  to  Satan  ....  349 

102.  WHAT  DOTH    IT   PROFIT   A   MAN?— Worldly    Gain— Eternal 

Loss 352 

103.  THE  GARDEN  OF  GOD — And  the  Weeds  of  Human  Culture        .  355 

104.  THE  LAST  DISPENSATION— Today  is  the  Sum  of  all  the  Yes- 

terdays         358 


THE  VITALITY  OF  MORMONISM 

—  i  — 

THE  MUSTARD  SEED  AND  THE  TREE 

Development,  Not  Growth  Alone 
Y   does   "Mormonism"   persist?      The   question  is 


perennial,  while  the  fact  implied  therein  commands 
increasing  interest  and  concern. 

Determined  attempts  were  made  to  stifle  the  system  at  its 
birth,  to  destroy  the  mustard  seed  at  the  planting;  and, 
paradoxically,  in  proportion  as  the  actuality  of  its 
survival  has  become  generally  evident,  the  assumed  certainty 
of  its  imminent  decline  has  been  the  more  confidently  pro- 
claimed. The  fall  of  the  spreading  tree,  whose  branches 
afford  unfailing  food  and  shelter,  has  been  predicted  time 
and  again,  but  never  realized. 

On  the  sixth  day  of  April,  1830,  the  Church  of  Jesus 
Christ  of  Latter-day  Saints  was  organized  as  a  body  cor- 
porate at  Fayette  in  the  State  of  New  York,  ?  with  a  mem- 
bership of  six  persons.  True,  at  that  time  a  few  times  six 
had  associated  themselves  more  or  less  closely  with  the  new 
religious  movement;  but,  as  the  laws  of  the  State  specified 
six  as  the  minimum  required  to  form  a  religious  corporation, 
only  that  number  took  part  in  the  legal  procedure.  And 
they,  save  one,  were  relatively  obscure. 

The  name  of  Joseph  Smith  had  already  been  heard  beyond 
his  home  district.  He  was  at  the  time  a  subject  of  widening 
notoriety  if  not  of  enviable  fame.  The  Book  of  Mormon, 

13 


14  The  Vitality  of  Mormonism 

purporting  to  be  a  record  of  the  aboriginal  peoples  of  the 
Western  Continent,  had  already  been  published.  In  refer-i 
ence  to  the  title  page  of  this  work  the  appellation  "Mor- 
mons" came  to  be  fastened  upon  members  of  the  Church. 

Such  a  beginning  as  that  of  the  Church  of  Jesus  Christ 
of  Latter-day  Saints  would  seem  to  afford  little  ground  of 
either  hope  or  fear  as  to  future  developments.  What  was 
there  to  cause  hostile  concern  over  the  voluntary  associa- 
tion of  six  men  and  a  few  of  their  friends  in  an  organization 
of  openly  expressed  purpose,  and  that,  the  peaceful  pro- 
mulgation of  what  they  verily  believed  to  be  the  uplifting 
religion  of  life,  the  Gospel  of  Jesus  Christ?  Whatever 
may  be  the  answer  to  the  query,  the  fact  that  the  Church 
met  opposition,  which  for  a  long  period  was  increasingly 
severe,  is  abundantly  attested  by  history.* 

Today  the  "Mormon"  Church  is  known,  by  name  at  least, 
throughout  the  civilized  world,  as  well  as  among  most  of 
the  semi-cultured  peoples  in  the  remoter  parts  of  the  earth 
and  on  the  islands  of  the  sea.  The  six  have  increased  to 
over  half  a  million  adherents. 

The  growth  of  the  organization  is  apparent  to  even  the 
poorly  informed.  But  the  Church  has  not  only  grown;  it 
has  developed.  Between  growth  and  development  there  is 
an  essential  difference;  and  not  a  few  of  the  grave  mistakes 
of  men,  even  in  every-day  affairs — in  business,  in  politics, 
in  statesmanship — are  traceable  to  our  confusing  and  con- 
founding the  two.  Growth  alone  is  the  result  of  accretion, 
the  accumulation  of  material,  the  amassing  of  stuff.  Devel- 
opment involves  an  extension  of  function,  a  gradation  of 
efficiency,  a  passing  from  immaturity  to  maturity,  from  the 
seed  to  the  fruiting  tree. 

*Sec  the  author's  "Story  and  Philosophy  of  'MormonismV  136  pp., 
The  Deseret  N*u>9,  Salt  Lake  City,  Utah. 


The  Mustard  Seed  and  the  Tree  15 

Growth  produces  big  things,  and  not  only  things  of  this 
sort  but  men.  Between  bigness  and  greatness,  however, 
there  is  a  distinction  of  kind.  Growth  is  a  measure  of  bulk, 
of  quantity;  it  is  specified  as  "so  many"  or  "so  much"; 
development  is  a  gradation  of  quality;  its  terms  are  "so 
good"  or  "so  bad."  Our  nation  boasts  a  constantly  increas- 
ing host  of  big  men;  the  great  men  of  the  country  may  be 
more  easily  counted.  And  as  with  men  so  with  institutions. 

Dead  things  may  grow,  as  witness  the  tiny  salt  crystal 
in  its  mother-brine — at  first  a  microscopic  cube,  then  a  huge 
hexahedron  limited  only  by  the  size  of  the  container  or 
other  external  conditions.  Development,  however,  is  the 
characteristic  of  life,  to  which  mere  growth  is  essentially 
secondary  and  subordinate. 

The  vital  character  of  the  Church  of  Jesus  Christ  of 
Latter-day  Saints  has  been  evident  from  the  first.  "Mor- 
monism"  lives  because  it  is  healthy,  normal  and  undeformed. 
In  general,  a  healthy  organism  is  assured  of  life,  barring 
destruction  from  external  violence  or  deprivation  of  physical 
necessities;  whereas  one  that  is  abnormal  and  sickly  is 
doomed  to  decline.  Opposition  to  the  Church,  the  pitiless 
maltreatment  to  which  its  people  have  been  subjected,  par- 
ticularly in  the  earlier  decades  of  its  history,  comprising 
mobbings,  drivings,  spoliation,  scourgings,  and  assassina- 
tion, have  operated  to  strengthen  the  Church,  body  and 
soul.  True,  the  heat  of  persecution  has  scorched  and  with- 
ered a  few  of  the  sickly  plants,  such  as  had  little  depth  of 
sincerity ;  but  the  general  effect  has  been  to  promote  a  fuller 
growth,  and  to  make  richer  and  more  fertile  the  Garden  of 
the  Lord. 

The  Church  has  never  experienced  a  distinctive  period  of 
reduced  membership.  Always  the  present  has  been  the  time 
of  its  highest  achievement.  In  spite  of  persecution,  some 


16  The  Vitality  of  Mormonism 

of  which  sprang  from  misplaced  sincerity  and  zeal  while 
much  was  born  of  ignorance  and  fanaticism,  the  strength 
of  the  institution,  measured  in  terms  of  loyalty,  devotion 
and  unswerving  adherence  to  the  principles  of  the  restored 
Gospel,  has  steadily  increased. 

It  is  a  notable  fact  that  its  members  are  imbued  with 
the  testimony  of  certitude  as  to  the  genuineness  of  the  Gos- 
pel they  have  espoused  and  the  perpetuity  of  the  Church. 
This  has  been  a  distinguishing  feature  from  the  beginning. 

Apostasy  from  the  organization  is  so  rare  as  to  be  neg- 
ligible. Excommunicants,  who  are  deprived  of  their  mem- 
bership through  failure  to  live  up  to  the  high  standard  of 
morality  and  duty  required  by  the  revealed  law  of  the 
Church,  while  not  numerous  exceed  by  many  fold  those  who 
voluntarily  withdraw  and  affiliate  with  other  religious  bodies. 

"Mormonism"  is  definite  and  incisive  in  its  claims.  It 
speaks  to  the  world  in  no  uncertain  tone.  Its  voice  is  virile ; 
its  activities  are  strong.  It  presents  an  unbroken  front 
and  is  unafraid.  Its  attitude  is  not  hostile,  though  strongly 
aggressive.  Its  methods  are  those  of  reason  and  persuasion, 
coupled  with  a  fearless  affirmation  of  testimony  as  to  the 
surpassing  importance  of  its  message,  which  message  it 
labors  to  convey  to  every  nation,  kindred,  tongue  and  people. 

It  is  not  too  much  to  affirm  that  the  leaven  of  "Mormon- 
ism" is  leavening  the  world  and  its  theology.  Every  studi- 
ous reader  of  recent  commentaries  on  the  Holy  Scriptures, 
and  of  theological  treatises  in  general,  is  aware  of  a  surpris- 
ing progressiveness  in  modern  views  of  things  spiritual, 
amounting  in  many  instances  to  an  abandonment  of  what 
were  once  regarded  as  the  fundamentals  of  orthodoxy. 

In  the  new  theology  "Mormonism"  has  pioneered  the  way. 

In  its  early  days  the  Church  received  the  word  of  the 
Lord  avouching  the  perpetuity  of  the  organization.  While 


The  Mustard  Seed  and  the  Tree  17 

no  individual  was  promised  that  he  should  not  fall  away, 
and  though  the  forfeiture  of  the  Holy  Spirit's  companion- 
ship was  specified  as  the  sure  and  incalculable  loss  to  all 
who  wilfully  persisted  in  sin,  the  blessed  assurance  was 
given  that  the  Church  of  Jesus  Christ  was  established  for 
the  last  time,  never  to  be  destroyed,  nor  again  driven  from 
the  earth  through  apostasy.  Men  may  come  and  men  may 
go,  but  the  Church  shall  go  on  forever. 

There  has  never  been  revision  nor  amendment  in  the  funda- 
mental law  of  the  Church,  and  the  only  changes  are  those 
natural  to  development,  expansion  and  adaptation  to  new 
conditions. 

The  world  is  full  of  sects  and  churches,  and  there  is 
scarcely  one  that  has  not  a  counterpart  in  a  revised  or 
reformed  or  reorganized  sect.  But  the  Church  of  Jesus 
Christ  of  Latter-day  Saints  is  no  sect;  it  is  an  original 
creation,  established  upon  the  earth  m  this  age  as  a  restora- 
tion. There  will  never  be  a  reformed  or  reorganized  variant 
of  this,  the  Church  of  Jesus  Christ  of  Latter-day  Saints. 

The  faith  of  the  people  is  no  whit  weakened  because  of 
their  fewness.  This  very  condition  was  foretold.  Nearly 
six  centuries  before  the  Savior's  birth,  a  Hebrew  prophet 
on  the  Western  Continent  predicted  the  establishment  of 
this  Church  in  the  last  days,  and  testified  of  it,  as  he  had 
seen  in  vision,  that  its  members  would  be  found  in  all  parts 
of  the  earth,  but  that  their  numbers  would  be  relatively 
small.  See  Book  of  Mormon,  1  Nephi  14. 

"Strait  is  the  gate,  and  narrow  is  the  way,  which  leadeth 
unto  life,  and  few  there  be  that  find  it."  (Matt.  7:14,  also 
Book  of  Mormon,  3  Nephi  14:14.) 

The  doors  of  the  Church  are  open  to  all,  rich  and  poor, 
learned  and  unlearned;  and  the  pleading  invitation  to  enter 
and  become  partakers  of  the  blessings  that  pertain  both  to 


18  The  Vitality  of  Mormonism 

mortality  and  to  the  eternities  beyond  is  freely  extended — 
to  you  and  yours  and  to  everybody,  near  and  afar  off,  even 
as  many  as  the  Lord  our  God  shall  call. 


WHAT  THE  "MORMONS"  BELIEVE 

Their  Articles  of  Faith 

T  ^  THILE  it  may  be  impossible  for  any  religious  body 
V  V  to  set  forth  in  a  brief  statement  all  the  distinguish- 
ing features  of  its  doctrines  and  practise,  it  has  become 
usual  for  churches  to  embody  the  fundamentals  of  their 
belief  in  condensed  form  as  creeds.  When  asked  for  a  con- 
cise presentation  of  the  principal  doctrines  accepted  by  his 
people,  Joseph  Smith,  through  whose  instrumentality  the 
Church  of  Jesus  Christ  of  Latter-day  Saints  was  estab- 
lished, responded  with  the  Articles  of  Faith  presented  below. 
This  was  in  the  year  1841. 

From  the  time  of  their  first  promulgation  The  Articles 
have  been  in  force  as  an  authorized  statement  of  belief  ;  and 
they  were  early  adopted  as  such  by  the  Church  in  general 
conference  assembled. 

The  Articles  of  Faith 
of  the  Church  of  Jesus  Christ  of  Latter-day  Saints 


We  believe  in  God,  the  Eternal  Father,  and  in  His  Son 
Jesus  Christ,  and  in  the  Holy  Ghost. 


What  the  "Mormons"  Believe  19 

2. 

We  believe  that  men  will  be  punished  for  their  own  sins, 
and  not  for  Adam's  transgression. 


We  believe  that  through  the  Atonement  of  Christ,  all 
mankind  may  be  saved,  by  obedience  to  the  laws  and  ordi- 
nances of  the  Gospel. 

4. 

We  believe  that  the  first  principles  and  ordinances  of 
the  Gospel  are: — (1)  Faith  in  the  Lord  Jesus  Christ;  (2) 
Repentance;  (3)  Baptism  by  immersion  for  the  remission 
of  sins;  (4)  Laying  on  of  hands  for  the  Gift  of  the  Holy 
Ghost. 

5. 

We  believe  that  a  man  must  be  called  of  God,  by  prophecy, 
and  by  the  laying  on  of  hands,  by  those  who  are  in  authority, 
to  preach  the  Gospel  and  administer  in  the  ordinances 
thereof. 

6. 

We  believe  in  the  same  organization  that  existed  in  the 
Primitive  Church,  viz. :  apostles,  prophets,  pastors,  teachers, 
evangelists,  etc. 

?• 

We  believe  in  the  gift  of  tongues,  prophecy,  revelation, 
visions,  healing,  interpretation  of  tongues,  etc. 

8. 

We  believe  the  Bible  to  be  the  word  of  God,  as  far  as  it 
is  translated  correctly ;  we  also  believe  the  Book  of  Mormon 
to  be  the  word  of  God. 


*0  Th*  Vitality  of  Mormonttm 

9. 

We  believe  all  that  God  has  revealed,  all  that  He  does 
now  reveal,  and  we  believe  that  He  will  yet  reveal  many 
great  and  important  things  pertaining  to  the  Kingdom  of 
God. 

10. 

We  believe  in  the  literal  gathering  of  Israel  and  in  the 
restoration  of  the  Ten  Tribes ;  that  Zion  will  be  built  upon 
this  [the  American]  continent;  that  Christ  will  reign  per- 
sonally upon  the  earth;  and  that  the  earth  will  be  renewed 
and  receive  its  paradisiacal  glory, 


11. 

We  claim  the  privilege  of  worshiping  Almighty  God  ac- 
cording to  the  dictates  of  our  own  conscience,  and  allow 
all  men  the  same  privilege,  let  them  worship  how,  where, 
or  what  they  may. 

12. 

We  believe  in  being  subject  to  kings,  presidents,  rulers, 
and  magistrates,  in  obeying,  honoring,  and  sustaining  the 
law. 

id. 

We  believe  in  being  honest,  true,  chaste,  benevolent,  vir- 
tuous, and  in  doing  good  to  all  men;  indeed,  we  may  say 
that  we  follow  the  admonition  of  Paul,  we  believe  all  things, 
we  hope  all  things,  we  have  endured  many  things,  and  hope 
to  be  able  to  endure  all  things.  If  there  is  anything  virtu- 
ous, lovely,  or  of  good  report  or  praiseworthy,  we  seek  after 
these  things.  — Joseph  Smith. 


What  ihe  "Mormons91  Believe  31 

To  most  of  these  items  many  sects  professing  Christianity 
could  confidently  pledge  allegiance;  to  many  of  them  all 
Christian  bodies  subscribe.  Belief  in  the  existence  and 
powers  of  the  Holy  Trinity,  in  Jesus  Christ  as  the  Savior 
and  Redeemer  of  the  human  race,  in  man's  individual  ac- 
countability for  his  acts,  in  the  acceptance  of  sacred  writ 
as  the  Word  of  God,  in  the  rights  of  worship  according  to 
the  dictates  of  conscience,  in  the  moral  virtues — these  pro- 
fessions and  beliefs  are  a  common  creed  in  the  realm  of  pres- 
ent-day Christendom.  There  is  no  peculiarly  "Mormon" 
interpretation,  in  the  light  of  which  these  principles  of  faith 
and  practise  are  viewed  by  the  Latter-day  Saints,  except, 
perhaps,  in  a  certain  simplicity  and  literalness  of  accept- 
ance. 

The  Articles  of  Faith  are  confessedly  but  an  incomplete 
summary  of  doctrine,  as  the  ninth  of  the  series  avers.  The 
atmosphere  of  the  Church  is  that  of  expectancy,  of  reverent 
waiting  for  further  revelation  of  the  Divine  will  and  purpose. 

"Mormonism"  is  alive,  and  therefore  grows  and  develops 
with  the  years.  It  promulgates  latter-day  Scripture  as 
well  as  the  Holy  Writ  of  centuries  remote;  and  strict  com- 
parison demonstrates  consistency  and  harmony  in  spirit 
and  principle. 

"Mormonism"  affirms  itself  to  be  the  embodiment  of  the 
essential  requirements  of  the  Gospel  of  Jesus  Christ,  as 
proclaimed  by  the  Master  Himself,  and  by  His  duly  ordained 
Apostles  in  the  Primitive  Church,  and  as  taught  and  ad- 
ministered under  Divine  authority  in  the  present  dispen- 
sation. "Mormonism"  is  new  only  as  a  reestablishment,  a 
restoration.  It  is  the  embodiment  of  the  eternal  Gospel, 
come  again.* 

*For   more   detailed   treatment   see   the   author's   "The   Article!   of 
Faith,"  480  pp.,  The  Dettret  N*w»,  Salt  Lake  City,  Utah. 


The  Vitality  of  Mormonism 


WHAT'S  IN  A  NAME? 

Is  "Mormonism"  Misunderstood  Because  of  Its  Unpopular 

Title? 

T  M  THAT'S  in  a  name?  So  asked  one  who  has  been  called 
V  V  the  chief  of  English  bards  ;  and  hosts  of  thoughtful 
minds  have  been  conscious  of  the  same  insistent  query  spring- 
ing up  as  a  conception  original  to  each.  Who  but  the 
superficial  will  venture  to  deny  the  influence  of  names  ?  We 
are  all  subject  to  the  witchery  of  bias  and  of  prejudice  for 
or  against;  and  the  odium  or  the  good  repute  of  a  name 
ofttimes  determines  our  provisional  acceptance  or  rejection 
of  that  for  which  it  stands. 

Most  of  us  are  in  the  habit  of  putting  up  our  knowledge 
in  little  packages,  duly  ticketed.  These  we  stow  away  in 
more  or  less  orderly  fashion,  and  though  we  glance  be- 
times at  the  label  we  are  apt  to  forget  what  any  one  of  the 
parcels  really  contains. 

"Mormonism"  is  an  unpopular  name  ;  the  truths  for  which 
it  stands,  the  principles  which  it  embodies,  are  more  readily 
believed  in  if  left  unlabeled. 

It  should  be  borne  in  mind  that  the  term  "Mormon"  with 
its  several  variants  was  first  applied  by  way  of  nickname 
to  the  people  now  so  designated.  But  nicknames  may  be 
so  sanctified  by  effort  and  achievement  that  they  become 
titles  of  respect  and  profound  significance.  To  this  fact 
history  lends  definite  and  abundant  testimony. 

The  term  "Christian"  was  first  applied  as  an  epithet  of 
contempt.  You  know  how  it  was  hurled  in  hatred  and  dis- 
dain at  the  disciples  in  Antioch.  See  Acts  11  :26.  Yet  the 


What's  in  a  Name?  23 

followers  of  Christ  accepted  the  name  and  hallowed  it  by 
sacrifice  and  righteous  deeds;  and  today  the  world  counts 
but  one  distinction  greater  than  being  called  a  Christian, 
and  that  is  to  be  a  Christian  in  fact. 

The  "Mormon"  people  do  not  resent  the  misnomer  by 
which  they  are  commonly  known,  and  which  has  been  put 
upon  them  by  popular  usage.  They  deplore,  however,  the 
possible  misunderstanding  that  the  Church  to  which  they 
belong  professes  to  be  the  church  of  Mormon.  It  should 
be  known  that  Mormon  was  a  man,  a  very  distinguished  and 
a  very  able  man  it  is  true,  an  eminent  prophet  and  historian 
according  to  the  record  bearing  his  name,  but  a  man  never- 
theless. The  "Mormon"  Church  affirms  itself  to  be  in  no 
sense  the  church  of  Mormon,  nor  the  church  of  Joseph 
Smith,  nor  of  Brigham  Young,  nor  of  any  man  other  than 
the  Savior  and  Redeemer  of  the  race.  The  true  name  of  this 
Church,  the  designation  by  which  it  is  officially  known  is 
The  Church  of  Jesus  Christ  of  Latter-day  Saints. 

This  is  an  age  of  multitudinous  sects,  cults,  and  religious 
societies  in  general,  and  the  number  increases  .year  by  year. 
Strictly  speaking  a  sect  is  a  branch  or  offshoot  of  a  primary 
institution,  and  in  this  sense  numerous  sects  have  arisen 
and  others  may  arise,  all  professing  something  in  common 
though  differing  in  particulars  ofttimes  to  the  point  of 
antagonism. 

Most  of  the  existing  sects  designate  themselves  as 
"churches"  with  a  distinctive  forename  to  each.  As  the 
term  "church"  in  its  ordinary  and  broad  usage  is  a  com- 
mon possession,  unprotected  by  letters  patent  or  other  guar- 
anty of  exclusiveness,  its  general  employment  as  an  alterna- 
tive for  "sects"  or  cognate  nouns  is  no  breach  of  law,  order 
or  custom. 

Narrowing  our  consideration  to  that  of  churches  profess- 


24  The  Vitality  of  Mormonism 

ing  Christianity,  we  meet  the  question  as  to  whether  there 
can  be  two  or  more  diverse  sects,  opposed  to  each  other  in 
essentials  of  belief  and  practise,  and  both  or  all  be  in  reality 
the  Church  of  Jesus  Christ.  Can  a  church  that  is  divided 
against  itself,  or  a  multitude  of  sects  with  discordant  doc- 
trines and  conflicting  claims  to  priestly  authority,  be  one 
and  all  the  same  church,  and  that  the  Church  of  God? 

The  question  has  been  answered  by  the  churches  them- 
selves ;  and  their  emphatic  reply  in  the  negative  is  expressed 
in  the  names  by  which  these  organizations  have  chosen  to 
be  known.  Some  have  elected  to  be  called  after  the  names 
of  their  founders  or  eminent  promoters,  as  Lutherans,  Cal- 
vinists,  Wesleyans,  Campbellites.  Others  proclaim  by  their 
self-chosen  titles  a  preference  for  appellations  denoting  some 
descriptive  feature  of  their  plan  of  organization  or  govern- 
mental system,  as  Episcopal,  Presbyterian,  Congregational. 
Yet  others  attach  so  great  significance  to  distinctive  points 
of  doctrine  as  to  make  that  the  mark  of  identity,  such  as 
Unitarian,  Trinitarian,  Universalist,  Baptist. 

None  of  us  can  consistently  challenge  the  vested  right 
of  religious  associations  to  choose  their  own  names.  More- 
over, the  designations  of  existing  sects,  with  few  exceptions, 
are  self-explanatory,  significantly  expressive,  and  eminently 
appropriate.  In  general  the  names  tell,  as  explicitly  as  any 
brief  title  could  do,  just  what  the  respective  sect,  society 
or  church  professes  to  be. 

Organizations  planned  and  operated  for  individual  and 
social  betterment,  whether  known  as  churches  or  otherwise, 
are  commendable  institutions.  Inasmuch  as  membership 
therein  is  a  matter  of  personal  choice,  no  objection  should 
be  raised  against  rules  established  by  common  consent  or  ma- 
jority decision  for  the  admission  of  new  applicants  or  for 
the  discipline  of  members,  provided,  of  course,  that  such 


What' t  in  a  Name?  *5 

rules  be  administered  without  infringement  upon  the  righti 
of  outsiders. 

But  can  any  association  of  men,  conceived  and  effected 
on  human  initiative,  be  anything  other  than  an  earthly 
institution,  even  though  its  aims  be  lofty  and  its  activities' 
the  most  praiseworthy? 

The  Church  of  Jesus  Christ,  as  an  institution  both  earthly 
and  heavenly,  that  is  to  say  having  vital  relation  to  mortal 
life  and  to  eternity,  cannot  have  been  originated  at  human 
instance.  That  church  is  not  the  fruitage  of  man's  planting, 
neither  the  offshoot  of  other  and  older  institutions.  The 
Church  of  Jesus  Christ,  therefore,  is  not,  nor  can  it  be,  a 
sect. 

The  Book  of  Mormon  affirms  that  the  Lord  Jesus  Christ, 
shortly  after  His  ascension  in  Judea,  visited  the  early  inhab- 
itants of  the  Western  Continent  and  established  His  Church 
amongst  them.  As  He  had  done  in  Galilee,  so  in  America. 
He  chose  and  ordained  Twelve  Disciples,  to  whom  He  gave 
authority  to  administer  the  ordinances  of  the  Gospel,  which, 
as  the  Lord  taught,  are  essential  to  salvation.  He  very 
clearly  set  forth  that  His  Church  was  to  be  rightly  named, 
as  the  following  record  attests. 

The  Twelve,  whom  He  had  commissioned  to  build  up  the 
Church,  prayed  for  instruction,  saying:  "Lord,  we  will  that 
thou  wouldst  tell  us  the  name  whereby  we  shall  call  this 
Church;  for  there  are  disputations  among  the  people  con- 
cerning this  matter."  And  the  Resurrected  Lord,  there 
present  in  visible  Person,  answered  them  in  this  wise: 

"Verily,  verily  I  say  unto  you,  why  is  it  that  the  people 
should  murmur  and  dispute  because  of  this  thing?  Have 
they  not  read  the  Scriptures,  which  say  ye  must  take  upon 
you  the  name  of  Christ,  which  is  my  name?  For  by  this 
name  shall  ye  be  called  at  the  last  day.  And  whoso  taketh 


26  The  Vitality  of  Mormonism 

upon  him  my  name,  and  endureth  to  the  end,  the  same  shall 
be  saved  at  the  last  day.  Therefore  whatsoever  ye  shall 
do,  ye  shall  do  it  in  my  name;  therefore  ye  shall  call  the 
Church  in  my  name;  and  ye  shall  call  upon  the  Father  in 
my  name,  that  He  will  bless  the  Church  for  my  sake.  And 
how  be  it  my  Church,  save  it  be  called  in  my  name?  For 
if  a  church  be  called  in  Moses'  name,  then  it  be  Moses' 
church;  or  if  it  be  called  in  the  name  of  a  man,  then  it  be 
the  church  of  a  man ;  but  if  it  be  called  in  my  name,  then  it 
is  my  Church,  if  it  so  be  that  they  are  built  upon  my  gospel." 
(Book  of  Mormon,  3  Nephi  27.) 

The  members  of  the  Church  aver  that  the  distinguishing 
features  of  their  religious  system,  in  short,  the  essentials 
of  the  philosophy  of  "Mormonism"  are  epitomized  in  the 
name  of  their  organization — The  Church  of  Jesus  Christ  of 
Latter-day  Saints. 

If  the  name  be  used  without  Divine  warrant,  its  assump- 
tion can  not  fail  to  be  regarded  as  a  sacrilege ;  if  it  has  been 
authoritatively  bestowed  on£  need  look  no  further  for  expla- 
nation of  the  vitality  exhibited  by  the  Church  in  so  impres- 
sive a  degree  from  the  day  of  its  organization  to  the  present. 


—  4  — 
"MORMONISM" 

A  Distinctive  Religious  System 

IN    the    popular    classification    of    religious    bodies,    the 
Church   of  Jesus   Christ   of  Latter-day   Saints,   if   in- 
cluded at  all,  is  generally  given  mention  apart  from  churches 
and  sectarian  institutions  in  general.     The  segregation  is 
eminently  proper,  for  this  Church  is  strictly  unique. 


"Mormonism"  27 

No  well  informed  commentator,  no  capable  critic  in  either 
friendly  or  hostile  mood,  has  classed  "Mormonism"  as  the 
sectarian  offspring  of  any  mother  church,  nor  as  any  mere 
variation  of  a  preexisting  body.  No  church  on  earth  claims, 
acknowledges  or  admits  any  community  of  origin  with  the 
commonly  known  but  mis-called  "Mormon"  Church.  Nor 
does  the  Church  of  Jesus  Christ  of  Latter-day  Saints  assert 
any  such  relationship  with  other  bodies. 

At  this  point  it  is  well  to  consider  the  fact  that  toleration 
in  religious  belief  and  practise  is  a  fundamental  tenet  of 
"Mormonism."  This  is  set  forth  in  one  of  the  formulated 
Articles  of  Faith:  "We  claim  the  privilege  of  worshiping 
Almighty  God  according  to  the  dictates  of  our  own  con- 
science, and  allow  all  men  the  same  privilege,  let  them  wor- 
ship how,  where,  or  what  they  may." 

We  demand  no  prerogatives,  ask  no  privileges,  beyond 
what  we  readily  accede  to  be  the  common  rights  of  mankind. 
Our  distinctive  teachings  and  the  claims  of  the  Church  as 
to  its  commission  to  preach  the  Gospel  of  Jesus  Christ,  and 
administer  the  saving  ordinances  thereof,  must  be  judged 
on  their  merits,  and  in  the  spirit  of  testimony,  which  we 
believe  the  honest-hearted  inquirer  may  gain  for  himself 
in  the  course  of  unbiased  investigation. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  is  unique 
in  that  it  solemnly  affirms  to  the  world  that  the  new  dispen- 
sation, foretold  in  prophecy  as  a  characteristic  of  the  last 
days  precedent  to  the  second  advent  of  Christ,  is  estab- 
lished, and  that  the  Holy  Priesthood,  with  all  its  ancient 
authority  and  power,  has  been  restored  to  earth. 

"Mormonism"  affirms  that  such  restoration  was  a  neces- 
sity, inasmuch  as  mankind  had  fallen  away  from  the  Gospel 
of  Christ  during  the  dark  ages  of  history,  with  the  inevitable 
consequence  that  the  Holy  Priesthood  had  been  taken  from 


28  The  Vitality  of  Mormonism 

the  earth,  and  authority  to  administer  the  essential  and  sav- 
ing ordinances  of  the  Gospel  had  been  lost.  The  condition 
of  spiritual  darkness  was  foretold  by  prophets  who  lived 
prior  to  the  meridian  of  time,  as  also  by  Jesus  Christ  while 
in  the  flesh,  and  by  His  Apostles,  who  were  left  to  continue 
the  ministry  after  the  Lord's  departure. 

Furthermore,  the  fact  of  the  great  falling  away  or  gen- 
eral apostasy  is  admitted,  and  indeed  affirmed,  by  high 
ecclesiastical  authority.  Consider  the  forceful  declaration 
of  the  Church  of  England,  embodied  in  her  official  "Homily 
Against  Peril  of  Idolatry,"  first  published  about  the  middle 
of  the  16th  century,  and  still  in  force  as  "appointed  to  be 
read  in  churches." 

"So  that  laity  and  clergy,  learned  and  unlearned,  all  ages, 
sects,  and  degrees  of  men,  women,  and  children  of  whole 
Christendom — an  horrible  and  most  dreadful  thing  to  think 
— have  been  at  once  drowned  in  abominable  idolatry;  of  all 
other  vices  most  detested  of  God,  and  most  damnable  to 
man;  and  that  by  the  space  of  eight  hundred  years  and 
more." 

Prophets  of  olden  times  were  permitted  to  look  beyond 
the  black  night  of  apostasy  and  to  behold  the  glorious  dawn 
of  the  restoration.  John,  the  Apostle  and  Revelator,  having 
seen  the  events  in  vision,  wrote  of  the  realization  as  then 
already  attained: 

"And  I  saw  another  angel  fly  in  the  midst  of  heaven,  hav- 
ing the  everlasting  gospel  to  preach  unto  them  that  dwell 
on  the  earth,  and  to  every  nation,  and  kindred,  and  tongue, 
and  people,  Saying  with  a  loud  voice,  Fear  God,  and  give 
glory  to  him;  for  the  hour  of  his  judgment  is  come:  and 
worship  him  that  made  heaven,  and  earth,  and  the  sea,  and 
the  fountains  of  waters."  (Rev.  14:6-7.) 

We  affirm  the  literal  fulfilment  of  this  gladsome  promise 


"Mormonism"  39 

through  the  ministration  of  angels  in  these  latter  days,  by 
which  the  Holy  Priesthood  has  been  renewed  to  man.  Thus, 
in  1823,  an  angelic  personage  ministered  to  Joseph  Smith, 
and  later  delivered  to  the  mortal  prophet  the  ancient  record 
from  which  the  Book  of  Mormon  has  been  translated.  This 
record  contains  "the  fulness  of  the  everlasting  Gospel"  as 
delivered  by  the  Savior  to  the  ancient  inhabitants  of  the 
Western  Continent. 

Then,  on  May  15,  1829,  John  the  Baptist,  who  held  the 
keys  of  the  Lesser  or  Aaronic  Priesthood  in  the  earlier  dis- 
pensation, appeared  in  his  resurrected  state  and  ordained 
Joseph  Smith  and  Oliver  Cowdery  to  that  order  of  Priest- 
hood, comprising  "the  keys  of  the  ministering  of  angels, 
and  of  the  gospel  of  repentance,  and  of  baptism  by  immer- 
sion for  the  remission  of  sins."  (Doctrine  &  Covenants  13.) 

Later,  the  presiding  three  of  the  ancient  Twelve  Apostles 
ordained  these  men  to  the  holy  apostleship,  conferring  upon 
them  the  Higher  or  Melchizedek  Priesthood,  which  comprises 
all  authority  for  the  administration  of  the  prescribed  ordi- 
nances of  the  Gospel,  and  for  the  building  up  of  the  Church 
of  Jesus  Christ  in  the  current  dispensation,  preparatory  to 
the  coming  of  the  Christ  to  reign  on  earth. 

This  is  the  distinctive  claim  of  the  Church  of  Jesus  Christ 
of  Latter-day  Saints.  Being  under  Divine  commission  so 
to  do,  the  Church  proclaims  these  solemn  truths,  with  full 
recognition  of  the  individual  rights  of  men  to  believe  or  dis- 
believe according  to  their  choice. 


30  The  Vitality  of  Mormonwm 

—  5  — 
DIRECT  AND   SURE 

The  Church  Bold  Yet  Tolerant 

THE  establishment  of  the  Church  of  Jesus  Christ  of 
Latter-day  Saints  was  no  experiment.  Its  actual 
organization  as  a  body  corporate  was  preceded  by  visita- 
tions of  heavenly  beings,  by  definite  revelation,  by  proph- 
ecies as  to  the  unfolding  plan  of  the  Divine  purpose  in  these 
latter  days,  and  by  the  publication  of  the  Book  of  Mormon 
— a  volume  of  Scripture  which,  though  comprising  the  rec- 
ord of  ancient  peoples,  was  new  to  the  modern  world. 

These  and  other  heavenly  manifestations,  including  the 
bestowal  of  the  Holy  Priesthood  with  its  expressly  defined 
authority  and  appointment  to  organize  and  build  up  the 
Church,  were  made  through  Joseph  Smith,  who  at  the  time 
of  the  first  visitation  was  a  lad  in  his  fifteenth  year. 

To  the  earnest  student  of  this  unprecedented  series  of 
events  a  certain  dominant  characteristic  is  apparent — the 
positiveness  and  certitude  with  which  the  successive  avowals 
of  the  youthful  prophet  were  set  forth.  From  his  testimony 
of  the  glorious  theophany  by  which  the  dispensation  of  the 
fulness  of  times  was  inaugurated,  down  to  his  last  inspired 
utterances  immediately  preceding  his  martyrdom,  his  doc- 
trinal teachings,  his  affirmations  and  prophecies  were  un- 
weakened  by  qualification  or  ambiguity. 

Plain  and  unembellished  by  studied  rhetoric  or  dramatic 
effect,  his  solemn  averments  were  free  from  even  the  shadow 
of  the  tentative  or  provisional.  He  voiced  his  message  fear- 
lessly and  in  the  strength  of  simplicity,  with  no  restraining 
afterthought  of  opposition,  ridicule  or  persecution. 


Direct  and  Sure  31 

True  to  the  character  of  a  real  prophet,  he  gave  out  only 
as  he  received — line  upon  line,  precept  upon  precept,  here 
a  little  and  there  a  little.  And  behold,  the  precepts  have 
arrayed  themselves  into  a  scriptural  unity;  the  lines  have 
fallen  into  order  as  verses  of  a  revealed  epic;  and  the  little 
has  grown  to  the  fulness  of  the  everlasting  Gospel. 

The  mission  of  Joseph  Smith  and  that  of  the  Church  he 
was  instrumental  in  founding  have  from  the  first  been  before 
the  world  in  their  true  colors.  Though  the  unity  of  unalter- 
able purpose  and  unchanging  plan  is  impressively  apparent, 
there  is  nothing  in  the  latter-day  Scripture  that  savors  of 
policy  or  obscure  intent. 

Granted  that  the  claims  of  the  Church  are  bold  ones,  even 
strikingly  so,  and  that  some  of  them  when  first  enunciated 
stood  in  disturbing  contrast  with  certain  theological  dog- 
mas long  regarded  as  orthodox.  Nevertheless,  they  were 
presented  with  an  assurance  such  as  only  the  certainty  of 
their  Divine  source  could  justify  or  sufficiently  explain. 

In  this  age  of  free  speech  and  liberty  of  conscience  it  is 
surely  allowable  to  put  forth  views  and  publish  affirmations 
relating  to  religious  belief,  even  though  the  doctrines  be 
opposed  to  earlier  conceptions,  provided  the  rights  of  men 
to  accept  or  reject  be  duly  respected.  Consider  the  follow- 
ing instances  of  the  solemn  avowals  made  by  Joseph  Smith. 

He  declares  that  in  answer  to  prayer,  in  the  spring  of 
1820,  he  was  visited  by  two  Personages,  in  the  form  and 
likeness  of  perfect  men  and  amidst  light  and  glory  inde- 
scribable, who  were  none  other  than  God  the  Eternal  Father 
and  the  Lord  Jesus  Christ ;  and  that  the  former  pointing  to 
the  latter  said  "This  is  my  beloved  Son,  hear  Him." 

Then  on  September  21,  1823,  Joseph  Smith  was  visited 
by  the  angel  Moroni,  who  disclosed  to  him  the  depository  of 
the  ancient  records  from  which  the  Book  of  Mormon  has 


3£  The  Vitality  of  Mormonism 

been  since  translated.  Part  of  the  angel's  message  on  this 
occasion,  as  recorded  in  the  words  of  the  latter-day  prophet, 
was  "that  God  had  a  work  for  me  to  do ;  and  that  my  name 
should  be  had  for  good  and  evil  among  all  nations,  kindreds, 
and  tongues,  or  that  it  should  be  both  good  and  evil  spoken 
of  among  all  people."  (Pearl  of  Great  Price,  p.  89.) 

Is  it  conceivable  that  an  unschooled  youth,  of  obscure 
parentage  and  humble  surroundings,  would  venture  to  assert 
such  future  distinction  without  the  assurance  of  unmistak- 
able commission? 

Another  of  Moroni's  predictions  is  thus  stated  by  Joseph 
Smith :  "He  informed  me  of  great  judgments  which  were 
coming  upon  the  earth,  with  great  desolations  by  famine, 
sword,  and  pestilence;  and  that  these  grievous  judgments 
would  come  on  the  earth  in  this  generation." 

Furthermore,  the  angel  cited  Scripture  from  both  the  Old 
Testament  and  the  New,  relating  to  the  gathering  of  Israel, 
vicarious  work  for  the  dead,  and  other  characteristics  of  the 
last  days,  declaring  that  all  these  earlier  prophecies  were 
about  to  be  fulfilled. 

In  1832  a  revelation  was  received  by  Joseph  Smith  defi- 
nitely foretelling  the  civil  war  in  this  country,  and  specify- 
ing the  defection  of  the  State  of  South  Carolina  as  the  be- 
ginning. This  portentous  prediction  followed:  "The  days 
will  come  that  war  will  be  poured  out  upon  all  nations,"  and 
that  by  bloodshed,  famine,  plagues,  as  well  as  by  earth- 
quakes and  other  destructive  natural  agencies,  the  inhabi- 
tants of  the  earth  would  be  brought  into  mourning  and 
humility. 


Wheat  and  Weeds  88 

—  6  — 
WHEAT  AND  WEEDS 

Successive  Apostasies  from  the  Gospel 

"r  1 1  HE  kingdom  of  heaven  is  likened  unto  a  man  which 

JL  sowed  good  seed  in  his  field;  But  while  men  slept, 
his  enemy  came  and  sowed  tares  among  the  wheat."  (Matt. 
13:24-25.) 

So  hath  it  been  from  the  beginning;  so  will  it  be  until  the 
end. 

The  Lord  God  gave  commandment  unto  Adam,  and 
straightway  Satan  countered  with  sophistry  and  falsehood 
disguised  as  half  the  truth.  Adam  preached  the  Gospel  and 
administered  its  essential  ordinances  amongst  his  posterity ; 
"And  Satan  came  among  them,  saying:  I  am  also  a  son  of 
God;  and  he  commanded  them,  saying:  Believe  it  not;  and 
they  believed  it  not,  and  they  loved  Satan  more  than  God. 
And  men  began  from  that  time  forth  to  be  carnal,  sensual, 
and  devilish."  (Pearl  of  Great  Price,  p.  21.) 

Thus,  even  during  the  lifetime  of  the  first  patriarch, 
many  of  his  descendants  fell  into  apostasy  and  denied  the 
God  with  whom  their  great  progenitor  had  talked  face  to 
face. 

From  Adam  to  Noah  righteous  men  taught  and  testified 
of  the  truth,  denounced  sin  and  warned  sinners;  yet  all  the 
while  Satan  sowed  assiduously  the  tares  of  wickedness  in  the 
hearts  of  men,  and  with  such  evil  success  that,  excepting 
Noah  and  his  household,  the  whole  human  family  became  cor- 
rupt. So  awful  was  the  condition  that  the  floods  came  and 
swept  the  ungodly  race  from  the  earth;  and  their  rebellious 
spirits  passed  into  the  state  of  duress,  in  which  they  re- 


34  The  Vitality  of  Mormonism 

mained  until  the  way  of  repentance  was  opened  to  them 
anew  by  the  ministry  of  the  disembodied  Christ  over  twenty- 
three  centuries  later.  See  1  Peter  3 :18-20. 

As  the  children  of  men  multiplied  and  nations  developed 
after  the  Deluge,  the  wholesome  plants  of  Divine  truth 
struggled  against  the  rank  growth  of  error;  therefore  the 
Lord  commanded  Abraham  to  leave  his  idolatrous  country 
and  kindred,  that  through  him  and  his  posterity  the  saving 
powers  of  the  Priesthood  might  be  preserved  among  men. 
The  tares  of  idolatry  and  its  inseparable  abominations  grew 
apace.  Even  the  harrowing  experiences  of  Egyptian  bond- 
age failed  to  extirpate  the  weeds  from  Israel,  though  the 
fertilizing  effect  of  humility  under  suffering  did  much  to 
nurture  and  sustain  the  precious  grain  of  the  covenant. 

At  the  time  of  the  Exodus  the  Israelites  constituted  the 
few  whom  the  Lord  could  call  His  own;  and  they  had  to 
undergo  a  disciplinary  probation — a  course  of  intensive  and 
purifying  cultivation,  covering  four  decades  in  the  wilder- 
ness— before  they  were  deemed  fit  to  enter  the  land  of  their 
inheritance.  They  were  distinguished  as  Jehovah-worship- 
ers, and  as  such  stood  apart  from  the  more  thoroughly 
apostate  and  degenerate  world. 

But  even  Israel's  fields  were  full  of  tares;  and  the  Lord 
mercifully  suspended  the  fulness  of  the  Gospel  require- 
ments, which,  because  of  violation,  would  have  been  a  means 
of  condemnation ;  and  the  law  of  carnal  commandments,  gen- 
eralized as  the  Mosaic  Code,  was  given  instead — as  a  school- 
master, whose  rigid  insistence  and  compelling  restraint, 
whose  rod  of  correction  would,  in  the  course  of  centuries, 
prepare  the  covenant  though  recreant  people  for  the  re- 
establishment  of  the  Gospel — as  was  effected  through  the 
personal  ministry  of  the  Redeemer.  See  Gal.  3 :23-26. 

Following  the  Messianic  ministry  and  apostolic  dispensa- 


Wheat  and  Weeds  35 

tion,  another  cloud  of  apostasy  enveloped  the  world,  and  for 
well-nigh  sixteen  centuries  held  the  race  befogged  in  its 
clammy  mists.  In  this  murky  and  fetid  atmosphere  the 
weeds  of  superstition,  unbelief  and  human  dogma  flour- 
ished as  a  dank  tropical  jungle,  while  belief  in  revealed 
truth  survived  only  as  a  wilted  growth  amidst  the  prevalent 
insalubrity. 

The  last  apostasy  was  general,  alike  on  both  hemispheres. 
For  nearly  two  centuries  after  its  establishment  on  the  West- 
ern Continent,  the  Church  of  Jesus  Christ  flourished  to  the 
blessing  of  its  members.  Then  followed  disruption  and  apos- 
tasy, the  bitter  fruitage  of  sin ;  and  so  was  fulfilled  the  sad- 
dening prophecy  of  Alma  concerning  the  Nephites: 

"Yea,  and  then  shall  they  see  wars  and  pestilences,  yea, 
famines  and  bloodshed,  even  until  the  people  of  Nephi  shall 
become  extinct.  Yea,  and  this  because  they  shall  dwindle 
in  unbelief,  and  fall  into  the  works  of  darkness,  and  las- 
civiousness,  and  all  manner  of  iniquities.  Yea,  I  say  unto 
you,  that  because  they  shall  sin  against  so  great  light 
and  knowledge,  yea,  I  say  unto  you,  that  from  that  day, 
even  the  fourth  generation  shah1  not  all  pass  away,  before 
this  great  iniquity  shall  come."  (Book  of  Mormon, 
Alma  45.) 

Following  each  of  these  epoch-marking  declensions,  from 
the  Adamic  to  the  current  dispensation,  there  has  come  a 
period  of  revival,  rejuvenescence,  or  as  now  witnessed,  a 
definite  restoration  and  reestablishment  of  the  Church  of 
Jesus  Christ,  by  which  the  tares,  though  not  yet  rooted  up 
to  be  burned,  have  been  at  least  prevented  from  choking 
out  the  wheat. 

The  application  of  our  Lord's  parable  of  the  wheat  and 
the  tares  to  the  great  falling  away,  or  the  last  general 
apostasy,  is  thus  shown  in  latter-day  Scripture :  "And  after 


36  The  Vitality  of  Mormonism 

they  [the  Apostles  of  old]  have  fallen  asleep,  the  great 
persecutor  of  the  church,  the  apostate,  the  whore,  even 
Babylon,  that  maketh  all  nations  to  drink  of  her  cup,  in 
whose  hearts  the  enemy,  even  Satan,  sitteth  to  reign,  be- 
hold he  soweth  the  tares;  wherefore  the  tares  choke  the 
wheat  and  drive  the  church  into  the  wilderness."  (Doctrine 
&  Covenants  86:6;  compare  Rev.  12:6,  14.) 

But  the  day  of  the  Church's  exile  is  ended.  In  unosten- 
tatious triumph  she  has  returned  after  enforced  absence, 
and  is  established  anew  for  the  blessing  of  all  who  make 
themselves  fit  to  be  partakers  of  her  bounty. 


rf    

A  NEW  DISPENSATION 

Authority   by   Restoration  Not    Through   Succession 

TO  act  officially  in  affairs  of  government,  to  administer 
public  laws  and  ordinances,  a  man  must  have  been 
duly  elected  or  appointed  and  must  have  qualified  as  the 
law  provides.  If  there  be  but  the  shadow  of  doubt  as  to 
his  legal  competency,  his  acts,  say  as  president,  senator, 
governor,  judge  or  mayor,  are  almost  sure  to  be  challenged; 
and,  if  his  claims  to  authority  be  invalid,  his  so-called  offi- 
cial acts  are  justly  pronounced  null  and  void,  while  the 
quondam  pretender  may  be  liable  to  severe  penalty. 

In  like  manner  authority  to  administer  the  ordinances  of 
the  Gospel  of  Jesus  Christ  must  be  definitely  vested  through 
personal  conferment  as  the  law  of  God  prescribes. 

"And  no  man  taketh  this  honor  unto  himself,  but  he  that 
is  called  of  God,  as  was  Aaron."  (Heb.  5:4). 

Aaron  was  called  and  set  apart  to  the  priestly  office  by 


A  New  Dispensation  87 

revelation  from  God  through  Moses,  and  retributive  punish- 
ment fefl  upon  all  who  essayed  to  minister  without  authority 
in  the  priest's  office.  Consider  the  awful  fate  of  Korah  and 
his  associates  (Num.  16),  the  instance  of  Uzziah  king  of 
Judah  (2  Chron.  26),  and,  in  New  Testament  times,  that 
of  Sceva's  sons  (Acts  19),  all  of  whom  brought  upon  them- 
selves condign  penalty  for  blasphemously  arrogating  the 
right  to  officiate  in  the  name  of  the  Lord. 

How  great  a  lesson  is  writ  for  warning  and  guidance 
in  the  history  of  Saul,  king  of  Israel.  He  had  received  his 
anointing  under  the  hand  of  Samuel  the  prophet.  On  the 
eve  of  battle,  when  Samuel  delayed  his  coming  to  offer  sacri- 
fices for  victory,  Saul  presumptuously  officiated  at  the  altar, 
failing  to  realize  that,  king  though  he  was,  his  royal 
authority  did  not  empower  him  to  serve  even  as  a  deacon 
in  the  household  of  God.  His  sacrilege  was  one  of  the 
principal  causes  that  led  to  his  rejection  by  the  Lord. 

While  in  the  flesh  Christ  chose  His  Apostles  and  ordained 
them,  bestowing  upon  them  specific  authority.  Those  who 
were  afterward  called  through  revelation,  e.  g.,  Matthias, 
Saul  of  Tarsus  who  came  to  be  known  as  Paul  the  Apostle, 
Barnabas,  and  others,  were  ordained  by  those  previously 
invested  with  the  Holy  Priesthood. 

Elders,  priests,  bishops,  teachers  and  deacons  in  the 
Primitive  Church  on  the  Eastern  hemisphere  were  all  similar- 
ly ordained;  and  so  a  succession  was  maintained  until  the 
Church,  corrupted  and  apostate,  was  no  longer  worthy  to 
be  called  the  Church  of  Jesus  Christ,  because  it  was  not; 
and  the  real  Church,  characterized  by  investiture  of  the 
Holy  Priesthood,  was  lost  to  mankind. 

When  the  Resurrected  Lord  established  His  Church  on 
the  Western  Continent,  He  called  and  personally  commis- 
sioned Twelve  Disciples;  and  later,  others  were  with  equal 


38  The  Vitality  of  M  or  monism 

definiteness  and  certainty  called  and  ordained  to  priestly 
functions  by  revelation  through  those  in  authority ;" and  this 
order  continued  in  the  West  until,  through  transgression, 
the  people  became  apostate  and  succession  in  the  priesthood 
no  longer  obtained.  See  Book  of  Mormon,  3  Nephi  11 
and  later  chapters. 

There  is  but  one  church  on  the  earth  today  claiming 
authority  in  the  Holy  Priesthood  by  direct  succession  from 
the  Primitive  Church;  and  surely  none  can  consistently 
assert  priestly  powers  by  spontaneous  origination.  The 
rational  interpretation  of  history  reveals  the  literal  fulfil- 
ment of  ancient  prophecy  in  the  absolute  loss  of  sacerdotal 
authority  during  the  early  centuries  of  the  Christian  Era; 
so  that  present-day  claim  to  the  Priesthood  through  un- 
broken succession  from  the  Apostles  of  old  rests  upon 
arbitrary  assertion  only. 

If  a  mother  church  be  devoid  of  Divine  commission  in 
the  Holy  Priesthood,  definitely  and  authoritatively  vested, 
no  sect  springing  from  that  parent  institution  can  inherit 
the  Priesthood. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  positive- 
ly avers  that  it  lays  claim  to  no  priestly  authority  through 
mortal  succession  reaching  back  to  the  Primitive  Church 
of  the  East,  nor  by  descent  from  the  Nephite  Church  of 
Christ  as  established  on  the  Western  Continent. 

To  the  contrary,  this  Church  affirms  the  complete  cessa- 
tion of  Divine  commission  in  churchly  organizations,  and  the 
consequent  necessity  of  a  restoration — a  new  dispensation 
from  the  heavens. 

This  Church  disavows  any  and  all  derivation  of  appoint- 
ment or  commission,  direct  or  implied,  from  other  organiza- 
tions, Catholic  or  Protestant,  "established"  or  dissenting 
churches  sects  or  parties.  It  defends  the  rights  of  all  men, 


Divine  Command  and  Human  Agency  39 

whether  church  members  or  not,  to  worship  as  they  severally 
choose  to  do,  and  to  believe  in  and  advocate  the  genuineness 
of  any  sect  or  church  to  which  they  elect  to  belong;  and, 
by  the  same  principle  of  liberty,  it  claims  the  right  to  set 
forth  its  own  professions  and  doctrines,  the  while  bespeaking 
for  these  a  dispassionate  and  prayerful  consideration. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  avows 
that  the  Holy  Priesthood  has  been  restored  to  earth  in  the 
present  age,  by  means  and  manner  strictly  in  accord  with 
prophecy;  and  that  through  direct  bestowal  from  the 
heavens  the  authority  to  administer  the  ordinances  of  the 
Gospel,  which  are  indispensable  to  individual  salvation,  is 
operative  today  in  preparation  for  the  advent  of  the  Lord 
Jesus  Christ,  which  is  near,  as  hath  been  predicted  by  the 
mouths  of  holy  prophets  and  by  the  coming  Lord  Himself. 


—  8  — 
DIVINE  COMMAND  AND  HUMAN  AGENCY 

The  Church  a  Democracy 

THE  compound  character  of  the  name-title — The  Church 
of  Jesus  Christ  of  Latter-day  Saints — has  elicited 
inquiries  from  many  thoughtful  readers.  Does  the  organ- 
ization profess  to  be  The  Church  of  Jesus  Christ,  or  The 
Church  of  the  Latter-day  Saints? 

The  answer  is — both. 

As  we  have  already  seen,  our  Lord  designated  the  Church 
established  by  Himself  in  the  meridian  of  time  as  "My 
Church,"  that  is  to  say,  His  Church — The  Church  of  Jesus 
Christ.  And,  as  also  shown,  when  the  Savior  ministered 
in  the  resurrected  state  to  the  ancient  inhabitanti  oi 


40  The  Vitality  of  Mormonism 

America,  He  established  His  Church  amongst  them,  and 
particularly  directed  that  the  institution  be  called  by  His 
name  as  the  only  properly  descriptive  title.  See  Book  of 
Mormon,  3  Nephi  £7. 

When  the  Church  was  reestablished  upon  earth  through 
the  instrumentality  of  Joseph  Smith  the  prophet,  in  1830, 
it  was  provisionally  called  the  Church  of  Jesus  Christ,  in 
harmony  with  the  principle  and  practise  established  by  the 
Savior  among  the  Nephites,  and  to  express  the  Lord's 
specific  designation  of  the  latter-day  body  as  "My  Church." 

The  early  revelations  given  to  the  Church  contain  frequent 
mention  of  common  consent  or  the  voice  of  the  members, 
as  essential  in  matters  of  administration.  The  following 
excerpts  are  illustrative: 

"No  person  is  to  be  ordained  to  any  office  in  this  church, 
where  there  is  a  regularly  organized  branch  of  the  same, 
without  the  vote  of  that  church." 

"And  all  things  shall  be  done  by  common  consent  in  the 
church,  by  much  prayer  and  faith,  for  all  things  you  shall 
receive  by  faith.  Amen."  (Doctrine  &  Covenants  20  and 
26.) 

After  the  people  had  been  trained  through  the  revealed 
word  and  by  actual  experience  in  the  affairs  of  Church 
government,  when  they  had  learned  the  basal  lesson  that 
upon  every  member  rests  a  measure  of  responsibility,  and 
that  in  consistency  and  justice  each  is  entitled  to  part 
and  voice  in  the  activities  of  the  organized  body,  the  Lord 
specified  in  the  following  manner  the  expanded  and  com- 
plete name  by  which  the  institution  was  to  be*known.  He 
spoke  by  revelation  directed  to  the  High  Council  and  "unto 
all  the  elders  and  people  of  my  Church  of  Jesus  Christ  of 
Latter-day  Saints,  scattered  abroad  in  all  the  world.  For 
thus  shall  my  Church  be  called  in  th«  last  days,  even  The 


Divine  Command  and  Human  Agency  41 

Church  of  Jesus  Christ  of  Latter-day  Saints"  (115:3-4). 

The  name  thus  conferred  is  a  self-explanatory  and  ex- 
clusive title  of  distinction  and  authority.  It  is  an  epitome 
of  the  cardinal  truths  and  of  the  philosophical  basis  of  the 
system  commonly  called  "Mormonism."  Every  prayer  that 
is  offered,  every  ordinance  administered,  every  doctrine 
proclaimed  by  the  Church,  is  voiced  in  the  name  of  Him 
whose  Church  it  is. 

Nevertheless,  as  an  association  of  human  membership, 
as  a  working  body  having  relation  with  the  secular  law,  as 
a  religious  society  claiming  the  rights  of  recognition  and 
privilege  common  to  all,  it  is  the  people's  institution,  for 
the  operation  of  which,  so  far  as  such  is  dependent  upon 
them,  they  are  answerable  to  themselves,  to  the  organiza- 
tion as  a  unit,  and  to  God. 

The  plan  of  organization  and  government  of  the  Church 
of  Jesus  Christ  of  Latter-day  Saints  is  that  of  a  theo- 
democracy,  whose  organic  constitution  has  been  revealed 
from  heaven  and  is  accepted  by  the  members  as  their  guide 
in  faith,  doctrine  and  practise. 

The  Church  receives  commandments  through  revelation, 
and  when  such  are  promulgated  the  assembled  body  takes 
action,  voting  to  accept  and  to  obey  the  same  so  far  as  the 
Divine  direction  calls  for  service. 

Such  a  conception  as  that  of  the  Church  rejecting  a 
Divine  revelation  is  extreme,  and  suggests  an  improbable 
contingency.  Nevertheless,  individuals  having  membership 
in  the  Church  may  ignore  or  reject  the  commandments  of 
God,  and  so  exhibit  the  spirit  of  apostasy  in  a  degree  pro- 
portionate to  their  disaffection;  but  such  declension  by 
the  Church  in  its  entirety  is  neither  to  be  supposed  nor 
feared. 

Adam  had  his  agency,  and  chose  to  use  it  in  disobeying 


4£  Tlie  Vitality  of  Mormonism 

the  Lord's  injunction.  Of  the  commandment  and  the  alterna- 
tive we  read:  "And  I,  the  Lord  God,  commanded  the 
man,  saying:  Of  every  tree  of  the  garden  thou  mayest 
freely  eat,  but  of  the  tree  of  the  knowledge  of  good  and 
evil;  thou  shalt  not  eat  of  it.  Nevertheless,  thou  mayest 
choose  for  thyself,  for  it  is  given  unto  thee;  but,  remem- 
ber that  I  forbid  it,  for  in  the  day  thou  eatest  thereof 
thou  shalt  surely  die."  (Pearl  of  Great  Price,  pp.  13-14.) 
The  same  principle  applies  to  persons  and  to  the  Church 
as  a  whole  today.  God  has  not  established  His  Church  to 
make  of  its  members  irresponsible  automatons,  nor  to  exact 
from  them  blind  obedience.  Albeit,  blessed  is  the  man  who, 
while  unable  to  fathom  or  comprehend  in  full  the  Divine 
purpose  underlying  commandment  and  law,  has  such  faith  as 
to  obey.  So  did  Adam  in  offering  sacrifice,  yet,  when 
questioned  as  to  the  significance  of  his  service,  he  answered 
with  faith  and  assurance  worthy  the  patriarch  of  the  race: 
"I  know  not,  save  the  Lord  commanded  me." 


—  9  — 
THE  HOLY  TRINITY 

Unity  of  the  Godhead 

WE  believe  in  God  the   Eternal  Father,  and  in  His 
Son  Jesus  Christ,  and  in  the  Holy  Ghost." 
So  runs  the  first  of  the  "Articles  of  Faith"  of  the  Church 
of  Jesus  Christ  of  Latter-day  Saints.     A  similar  assevera- 
tion of  belief  has  place  in  most  creeds  or  churches  called 
Christian.     The  Scriptures  affirm  the  existence  of  the  Su- 
preme  Trinity,   constituting   the   Godhead,   the   governing 
Council  of  the  heavens  and  the  earth. 


The  Holy  Trinity  43 

The  very  name  "Trinity"  which  is  commonly  current  in 
the  literature  of  Christian  theology,  connotes  three  distinct 
entities,  and  such  we  believe  to  be  the  scriptural  signification 
and  therefore  expressive  of  the  actual  constitution  of  the 
Godhead.  Three  Personages  are  comprised,  each  designated 
by  the  exalted  title  "God",  and  each  of  whom  has  separately 
and  individually  revealed  Himself  to  mankind;  these  are  (1) 
God  the  Eternal  Father,  (2)  God  the  Son,  or  Jesus  Christ, 
and  (3)  God  the  Holy  Ghost. 

That  the  three  are  individually  separate  and  distinct 
Personages  is  evidenced  by  such  Scriptures  as  the  follow- 
ing. As  our  Lord  Jesus  Christ  emerged  from  the  baptismal 
waters  of  Jordan,  John,  the  officiating  priest,  recognized  the 
visible  sign  of  the  Holy  Ghost,  while  he  saw  before  him 
the  Christ  with  a  tangible  body  of  flesh  and  bones,  and  heard 
the  voice  of  the  Eternal  Father  saying :  "This  is  my  beloved 
Son,  in  whom  I  am  well  pleased."  (Matt.  3:16,  17).  The 
three  Personages  were  there  present,  each  manifesting  Him- 
self in  a  different  manner  to  mortal  sense,  and  plainly, 
each  distinct  from  the  others. 

Again,  in  that  last  solemn  interview  with  His  apostles 
on  the  night  of  the  betrayal,  the  Lord  Jesus  thus  cheered 
with  sublime  assurance  their  sorrowful  despair:  "But  when 
the  Comforter  is  come,  whom  I  will  send  unto  you  from 
the  Father,  even  the  Spirit  of  truth,  which  proceedeth  from 
the  Father,  he  shall  testify  of  me."  (John  15:26.)  Could 
the  members  of  the  Trinity  be  more  definitely  segregated? 
That  the  Comforter  is  the  Holy  Ghost  is  expressly  set  forth 
in  the  preceding  chapter  (John  14:26),  and  in  that  passage 
also  the  Father  and  the  Son  are  as  separately  specified. 

That  the  Eternal  Father  and  His  Son  Jesus  Christ  are 
individual  Personages  is  clear  from  the  very  fact  of  the 
relationship  expressed,  for  no  being  can  be  his  own  father 


44  The  Vitality  of  Mormonism 

or  his  own  son.  The  numerous  Scriptures  in  which  Christ  is 
shown  as  praying  to  His  Father  abundantly  testify  of  Their 
distinct  personality ;  and,  furthermore,  amidst  the  indescrib- 
able glory  of  our  Lord's  transfiguration,  from  out  of  the 
cloud  came  the  voice  of  the  Father,  avowing  again:  "This 
is  my  beloved  Son." 

The  individual  members  of  the  Holy  Trinity  are  united 
in  purpose,  plan,  and  method.  To  conceive  of  disagree- 
ment, differences,  or  dissension  among  them  would  be  to 
regard  them  as  lacking  in  the  attributes  of  perfection  that 
characterize  Godhood.  But  that  this  unity  involves  any 
merging  of  personality  is  nowhere  attested  in  Scripture, 
and  the  mind  is  incapable  of  apprehending  such  a  union. 

In  the  course  of  His  soulful  High-Priestly  prayer,  Christ 
supplicated  the  Father  in  behalf  of  the  Apostles,  asking 
"that  they  may  be  one"  as  He  and  the  Father  were  one 
(John  17:11).  Surely  the  Lord  did  not  intimate  that  He 
trould  have  the  Apostles  lose  their  individuality  and  become 
one  person;  and  indeed,  He  had  long  before  assured  them 
that  at  a  time  which  is  even  yet  future  they  "shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel."  (Matt. 
19:28.) 

Human  knowledge  concerning  the  attributes  of  God  and 
the  nature  of  the  Godhead  is  such  as  has  been  revealed  from 
the  heavens.  Divine  revelation  is  the  ultimate  source  of  all 
we  know  of  the  being  and  personality  of  the  Deity.  Through 
revelation  in  ancient  days  God  was  made  known  to  man — 
to  Adam,  Enoch,  Noah,  Abraham,  Moses,  and  the  prophets. 
And  in  the  present  age,  after  mankind  had  in  great  measure 
come  to  reject  the  plain  and  simple  truths  of  a  personal 
God  and  His  actual  Son  Jesus  Christ,  such  as  the  Scriptures 
affirm,  the  Father  and  the  Son  have  revealed  Themselves 
anew. 


Original  Sm  45 

Joseph  Smith  has  given  us  his  solemn  testimony  that  in 
the  early  spring  of  1820,  while  engaged  in  solitary  prayer, 
to  which  he  had  been  impelled  by  scriptural  admonition 
(James  1:5),  he  was  visited  by  the  Eternal  Father  and 
His  Son  Jesus  Christ,  and  that  the  Father,  pointing  to 
the  Christ,  spake,  saying:  "This  is  my  beloved  Son,  hear 
Him." 

In  this  wise  was  ushered  in  the  Dispensation  of  the  Ful- 
ness of  Times,  foretold  by  the  Apostle  of  old  (Eph.  1:10). 
In  1820  there  was  on  earth  one  mortal  who  knew  beyond 
all  question  that  the  human  conception  of  Deity,  as  an 
incorporeal  essence  of  something  possessing  neither  form 
nor  substance,  is  as  devoid  of  truth  in  respect  to  both  the 
Father  and  the  Son  as  its  statement  in  formulated  creeds 
is  incomprehensible. 

Joseph  Smith  has  proclaimed  anew  to  the  world  the 
simple  truth  that  the  Eternal  Father  and  His  glorified  Son 
Jesus  Christ  are  in  form  and  stature  perfect  Men;  and 
that  in  Their  physical  likeness  mankind  has  been  created  in 
the  flesh. 

—  10  — 

ORIGINAL  SIN 

Are  Att  to  Suffer  from  it  Eternally? 

E  believe  that  men  will    be  punished  for  their  own 

sins,  and  not  for  Adam's  transgressions." 
Belief  in  original  sin,  with  its  dread  incubus  as  a  burden 
from  which  none  can  escape,  has  for  ages  cast  its  depress- 
ing shadow  over  the  human  heart  and  mind.  Accepting  as 
fact  the  account  outlined  in  Genesis  concerning  the  trans- 
gression of  the  parents  of  the  race,  every  thoughtful  reader 
must  have  wondered  as  to  whether  he  is  to  suffer  throughout 


w 


46  The  Vitality  of  Mormonism 

this  life  and  beyond  for  a  deed  in  which  he  had  no  part,  and 
for  which,  according  to  his  natural  conception  of  justice  and 
right,  he  was  not  even  indirectly  responsible.  If  he  assumes 
an  affirmative  answer  to  his  honest  query,  he  must  have  stood 
aghast  at  the  seeming  injustice  of  it  all. 

The  Scriptures  proclaim  in  definite  terms  the  fact  of  in- 
dividual responsibility,  and  as  an  indispensable  consequence, 
the  Free  Agency  of  Man.  Freedom  to  choose  or  reject  and 
accountability  for  the  choice  go  hand  in  hand.  The  word  of 
Divine  revelation  made  the  matter  plain  very  early  in  the 
history  of  mankind.  To  evil-hearted  Cain  the  Lord  said: 
"If  thou  doest  well,  shalt  thou  not  be  accepted?  And  if  thou 
doest  not  well,  sin  lieth  at  the  door."  (Gen.  4:7.) 

A  knowledge  of  good  and  evil  is  essential  to  progress,  and 
the  school  of  experience  in  mortality  has  been  provided  for 
the  acquirement  of  such  knowledge.  The  Divine  purpose  was 
thus  enunciated  by  an  ancient  Hebrew  prophet : 

"Wherefore,  the  Lord  God  gave  unto  man  that  he  should 
act  for  himself.  Wherefore  man  could  not  act  for  himself, 
save  it  should  be  that  he  was  enticed  by  the  one  or  the 
other.  .  .  .  Wherefore,  men  are  free  according  to  the  flesh; 
and  all  things  are  given  them  which  are  expedient  unto  man. 
And  they  are  free  to  choose  liberty  and  eternal  life,  through 
the  great  mediation  of  all  men,  or  to  choose  captivity  and 
death,  according  to  the  captivity  and  power  of  the  devil; 
for  he  seeketh  that  all  men  might  be  miserable  like  unto 
himself."  (Book  of  Mormon,  2  Nephi  2:16  and  27.) 

And  a  later  prophet  voiced  the  eternal  truth  as  addressed 
to  his  wayward  fellows : 

"And  now  remember,  remember,  my  brethren,  that  who- 
soever perisheth,  perisheth  unto  himself;  and  whosoever 
doeth  iniquity,  doeth  it  unto  himself;  for  behold,  ye  are 
free."  (Book  of  Mormon,  Helaman  14:30.) 


Original  Sm  47 

But,  many  have  asked  how  can  man  be  regarded  as  free 
to  choose  right  or  wrong  when  he  is  predisposed  to  evil 
through  the  heritage  of  original  sin  bequeathed  to  him  by 
Adam?  Heredity  at  most  is  but  tendency,  not  compulsion; 
and  we  have  no  warrant  for  doubt  in  the  light  of  revealed 
truth  concerning  the  inherent  justice  and  mercy  of  God  that 
every  element  of  cause  or  inflicted  tendency  will  be  taken 
into  righteous  account  in  the  judgment  of  each  and  every 
soul.  The  man  who  can  intelligently  ask  or  consider  the 
question  framed  above  shows  his  capability  of  distinguishing 
between  good  and  evil,  and  can  not  consistently  excuse 
himself  for  wilful  wrongdoing. 

Our  first  parents  disobeyed  the  command  of  God  by 
indulging  in  food  unsuited  to  their  condition;  and,  as  a 
natural  consequence,  they  suffered  physical  degeneracy, 
whereby  bodily  weakness,  disease,  and  death  came  into  the 
world.  Their  posterity  have  inherited  the  resultant  ills,  to 
all  of  which  we  now  say  flesh  is  heir ;  and  it  is  true  that  these 
human  imperfections  came  through  disobedience,  and  are 
therefore  the  fruits  of  sin.  But  as  to  accountability  for 
Adam's  transgression,  in  all  justice  Adam  alone  must  an- 
swer. The  present  fallen  status  of  mankind,  as  expressed  in 
our  mortal  condition,  was  inaugurated  by  Adam  and  Eve; 
but  Divine  justice  forbids  that  we  be  accounted  sinners 
solely  because  our  parents  transgressed. 

Though  the  privations,  the  vicissitudes,  and  the  unrelent- 
ing toil  enforced  by  the  state  of  mortal  existence  be  part  of 
our  heritage  from  Adam,  we  are  enriched  thereby;  for  in 
just  such  conditions  do  we  find  opportunity  to  develop  the 
powers  of  soul  that  shall  enable  us  to  overcome  evil,  to  choose 
the  good,  and  to  win  salvation  and  exaltation  in  the  man- 
sions of  our  Father. 


48  The  Vitality  of  Mormonism 

If  the  expression  "original  sin"  has  any  definite  significa- 
tion it  must  be  taken  to  mean  the  transgression  of  our 
parents  in  Eden.  We  were  not  participators  in  that  of- 
fense. We  are  not  inheritors  of  original  sin,  though  we  be 
subjects  of  the  consequences.  The  millions  who  have  been 
slaughtered  or  have  otherwise  met  death  because  of  the 
greatest  war  in  history,  and  those  other  and  more  millions 
of  helpless  dependents  who  have  endured  such  agonies  as  to 
make  of  death  a  blessed  relief,  are  all  involved  in  the  fright- 
ful results  of  the  precipitation  of  war  by  their  respective 
rulers ;  yet  who  can  doubt  that  when  a  just  accounting  is 
called,  those  who  brought  about  the  carnage  and  the  suffer- 
ing shall  be  made  to  answer,  not  the  irresponsible  victims? 
And  to  everyone  who  has  suffered  blamelessly,  He  who  notes 
even  the  sparrow's  fall  shall  give  full  meed  of  recompense. 

Why  waste  time  and  effort  in  bewailing  what  Adam  did? 
Better  is  it  to  face  like  men  the  actual  conditions  of  our 
existence  and  to  meet  the  requirements  of  righteous  living. 
From  the  effects  of  Adam's  transgression  full  redemption 
is  assured  through  the  atonement  wrought  by  Jesus  Christ 
our  Lord.  "For  as  in  Adam  all  die,  even  so  in  Christ  shall 
all  be  made  alive."  (1  Cor.  15:22.) 


—  11  — 
THE  COOPERATIVE  PLAN  OF  SALVATION 

Christ  Alone  Carmot  Save  You 

WE  believe  that  through  the    Atonement  of  Christ  all 
mankind  may  be  saved,  by  obedience  to  the  laws 
and  ordinances  of  the  Gospel." 

In  earlier  articles  of  this  series  it  has  been  shown  that 


The  Cooperative  Plan  of  Salvation  49 

mortality  is  divinely  provided  as  a  means  of  schooling  and 
test,  whereby  the  spirit  offspring  of  God  may  develop  their 
powers  and  demonstrate  their  characters.  Every  one  of  us 
has  been  advanced  from  the  unembodied  or  preexistent  state 
to  our  present  condition,  in  which  the  individual  spirit  is 
temporarily  united  with  a  body  of  flesh  and  bones.  Yet  this 
promotion  to  the  mortal  state  is  regarded  by  many  as  a 
degradation ;  and  we  are  prone  to  bewail  the  fallen  condition 
of  the  race  as  an  unmitigated  calamity.  The  Scriptures 
make  plain  the  glorious  truth  that  man  may  rise  far  above 
the  plane  upon  which  he  existed  before  his  birth  in  the  flesh. 
We  have  stooped  that  we  may  conquer;  we  have  been  per- 
mitted to  descend  only  that  we  may  attain  greater  heights. 

The  transgression  of  our  parents  in  Eden  was  foreseen, 
and  the  Divine  plan  provided  a  means  of  redemption.  The 
Eternal  Father,  who  is  verily  the  Father  of  our  spirits, 
well  understood  the  diverse  natures  and  varied  capacities  of 
His  unembodied  children ;  and  it  was  plain  to  Him,  even 
from  the  beginning,  that  in  the  school  of  mortal  life  some 
would  succeed  while  others  would  fail ;  some  would  be  faithful 
and  others  false;  some  would  choose  the  good,  others  the 
evil;  some  would  seek  the  way  of  life  while  others  would 
follow  the  road  to  destruction.  He  foresaw  that  His  com- 
mandments would  be  disobeyed  and  His  law  violated;  and 
that  men,  shut  out  from  His  presence  and  left  to  themselves 
would  sink  rather  than  rise,  would  retrograde  rather  than 
advance,  and  would  be  lost  to  the  heavens.  It  was  plain  to 
Him  that  death  would  enter  the  world,  and  that  the  posses- 
sion of  bodies  by  His  children  would  be  of  brief  individual 
duration. 

A  Redeemer  was  chosen,  and  that  even  before  the  founda- 
tion of  the  world.  He,  the  first-born  among  all  the  spirit 
children  of  God,  was  to  come  to  earth,  clothed  with  the 


50  The  Vitality  of  Mormonism 

attributes  of  both  Godhood  and  manhood,  to  teach  men  the 
saving  principles  of  the  eternal  Gospel  and  so  establish  on 
earth  the  terms  and  conditions  of  salvation.  In  consum- 
mation of  His  mission,  Christ  gave  up  His  life  as  a  voluntary 
and  vicarious  sacrifice  for  the  race.  Through  the  Atone- 
ment wrought  by  Him  the  power  of  death  has  been  over- 
come; for  while  all  men  must  die,  their  resurrection  is  as- 
sured. The  effect  of  Christ's  Atonement  upon  the  race  is 
twofold :  , 

1.  The  eventual  resurrection  of  all  men,  whether  right- 
eous  or   wicked.     This    constitutes    Redemption   from   the 
Fall,  and,   since   the  Fall  came  through  individual  trans- 
gression, in  all  justice  relief  therefrom  must  be  made  uni- 
versal and  unconditional. 

2.  The  providing  of  a  means  whereby  reparation  may 
be  made   and  forgiveness   be  obtained  for  individual   sin. 
This   constitutes    Salvation,   and  is   made   available  to   all 
through  obedience  to  the  laws  and  ordinances  of  the  Gospel. 

Between  redemption  from  the  power  of  death  and  salva- 
tion in  the  Kingdom  of  Heaven  there  is  a  vital  difference. 
Man  alone  cannot  save  himself;  Christ  alone  cannot  save 
him.  The  plan  of  salvation  is  cooperative.  The  Atone- 
ment effected  by  the  Lord  Jesus  Christ  has  opened  the  way ; 
it  is  left  to  every  man  to  enter  therein  and  be  saved  or  to 
turn  aside  and  forfeit  salvation.  God  will  force  no  man 
either  into  heaven  or  into  hell. 

Jacob,  a.  Nephite  prophet,  has  given  us  a  masterly  sum- 
mary of  the  results  of  our  Lord's  Atonement,  both  as  to  the 
universal  redemption  from  death,  and  the  conditions  upon 
which  individual  salvation  may  be  obtained: 

"For  as  death  hath  passed  upon  all  men,  to  fulfil  the 
merciful  plan  of  the  great  Creator,  there  must  needs  be  a 
power  of  resurrection,  and  the  resurrection  must  needs  come 


The  Need  of  a  Redeemer  51 

unto  man  bj  reason  of  the  fall ;  and  the  fall  came  by  reason 
of  transgression;  and  because  man  became  fallen,  they  were 
cut  off  from  the  presence  of  the  Lord;  Wherefore  it  must 
needs  be  an  infinite  atonement;  save  it  should  be  an  infinite 
atonement,  this  corruption  could  not  put  on  incorruption. 
Wherefore,  the  first  judgment  which  came  upon  man  must 
needs  have  remained  to  an  endless  duration.  .  .  .  And  it 
shall  come  to  pass,  that  when  all  men  shall  have  passed 
from  this  first  death  unto  life,  insomuch  as  they  have  become 
immortal,  they  must  appear  before  the  judgment-seat  of  the 
Holy  One  of  Israel;  and  then  cometh  the  judgment,  and  then 
must  they  be  judged  according  to  the  holy  judgment  of 
God.  .  .  .  And  he  suffereth  this,  that  the  resurrection  might 
pass  upon  all  men,  that  all  might  stand  before  him  at 
the  great  and  judgment  day.  And  he  commandeth  all  men 
that  they  must  repent,  and  be  baptized  in  his  name,  having 
perfect  faith  in  the  Holy  One  of  Israel,  or  they  cannot 
be  saved  in  the  kingdom  of  God.  And  if  they  will  not  repent 
and  believe  in  his  name,  and  be  baptized  in  his  name,  and 
endure  to  the  end,  they  must  be  damned ;  for  the  Lord  God, 
the  Holy  One  of  Israel,  has  spoken  it."  (Book  of  Mormon, 
2Nephi9:6,  7, 15,  2 


—  1*  fr- 
THE  NEED  OF  A  REDEEMER 

Man  Cannot  Exalt  Himself 

I  HE  Scriptures  inform  us  that,  prior  to  his  transgres- 
sion in  Eden,  Adam  held  direct  and  personal  com- 
munion with  God;  and  that  one  of  the  immediate  conse- 
quences of  his  fall,  which  was  brought  about  through  dis- 


52  The  Vitality  of  Mormonism 

obedience,  was  his  forfeiture  of  that  exalted  association. 
He  was  shut  out  from  the  presence  of  God,  and  though 
he  heard  the  Divine  Voice  he  no  longer  was  permitted  to 
behold  the  Presence  of  the  Lord.  This  banishment  was  to 
the  man  spiritual  death;  and  its  infliction  brought  into 
effect  the  predicted  penalty,  that  in  the  day  of  his  sin  he 
would  surely  die.  See  Gen.  2:17;  Pearl  of  Great  Price, 
p.  14. 

Through  partaking  of  food  unsuited  to  their  condition 
and  against  which  they  had  been  specifically  forewarned, 
the  man  and  his  wife  became  subject  to  physical  degeneracy; 
and,  eventually,  as  Satan  the  arch-tempter  had  foreseen, 
both  the  man  and  the  woman  had  to  suffer  bodily  death. 
Their  offspring  were  directly  affected  by  the  hereditar}^ 
enthralment,  to  which  Abel  fell  a  victim  even  during  the 
life-time  of  his  parents. 

Death  came  into  the  world  through  sin ;  the  imperfections 
and  frailties  incident  to  the  mortal  state  are  conducive 
to  sin ;  and  man  is  prone  in  an  inexcusable  degree  to  readily 
yield  thereto.  So  general  is  sin  operative  in  the  world 
that  the  wise  comment  of  the  ancient  preacher  stands  un- 
challenged: "There  is  not  a  just  man  upon  earth,  that 
doeth  good  and  sinneth  not."  (Eccles.  7:20).  And  the  ad- 
monitory precept  given  by  John  the  Apostle  has  lost  none 
of  its  inspired  forcefulness  with  time:  "If  we  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in 
us."  (1  John  1:8). 

This  sinful  and  fallen  condition  of  mankind  and  the 
universal  infliction  of  death  are  dominant  elements  of  Satan's 
diabolical  scheme  to  subdue  the  embodied  spirits,  whom  he, 
as  the  rebellious  son  of  the  morning,  had  failed  to  draw 
to  his  standard  in  the  conflict  of  primeval  hosts.  See  Rev. 
12:7-9;  Isa.  14:12;  also  Doctrine  &  Covenants  29:36-38  and 


The  Need  of  a  Redeemer  63 

76 :25-27.  God  provided  a  way  by  which  His  spirit-children 
would  become  embodied  as  a  means  of  advancement;  Satan 
introduced  degeneracy  and  death  in  an  attempt  to  thwart 
the  Divine  purpose. 

Death  may  claim  its  victim  in  infancy  or  youth,  in  the 
period  of  life's  prime  or  when  the  snows  of  age  have  settled 
heavily  upon  the  venerable  head;  it  may  come  through  dis- 
ease or  accident,  by  violence,  or  as  what  we  call  the  result 
of  natural  causes ;  but  come  it  must,  as  Satan  well  knows ; 
and  in  that  knowledge  lies  his  present  though  but  temporary 
triumph.  But  the  ways  of  God,  as  they  ever  have  been  and 
ever  shall  be,  are  infinitely  more  potent  than  the  deepest 
designs  of  men  or  devils;  and  the  Satanic  machinations  to 
make  death  perpetual  and  supreme  were  foreseen  and  pro- 
vided against  even  before  the  first  man  had  been  clothed  in 
flesh.  The  Atonement  wrought  by  Jesus  Christ  was  ordained 
to  overcome  death,  and  to  provide  a  means  of  ransom  from 
sin  and  consequent  deliverance  from  the  dominion  of  Satan. 

As  the  natural  and  inevitable  penalty  incident  to  Adam's 
fall  came  upon  the  race  through  individual  transgression,  it 
would  be  manifestly  unjust  and  therefore  impossible  as  part 
of  the  Divine  plan  to  make  all  men  suffer  the  results  thereof 
without  provision  for  emancipation.  "Wherefore,  as  by 
one  man  sin  entered  into  the  world,  and  death  by  sin;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned :  .  . 
.  .  .  Therefore  as  by  the  offence  of  one  judgment  came 
upon  all  men  to  condemnation ;  even  so  by  the  righteousness 
of  one  the  free  gift  came  upon  all  men  unto  justification  of 
life."  (Rom.  5:12,  18).  And  further:  "For  since  by  man 
came  death,  by  man  came  also  the  resurrection  of  the  dead. 
For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive."  (1  Cor.  15:21,  22;  see  further  Book  of  Mormon, 
Mosiah  8:11,  12). 


54  The  Vitality  of  Mofmonism 

Without  assistance  from  some  power  superior  to  his  own, 
fallen  man  would  remain  eternally  in  his  state  of  spiritual 
banishment  from  the  presence  of  God.  He  is  tainted  and 
defiled  through  sin;  and  though  he  must  pass  the  gates  of 
death,  that  change  from  the  embodied  to  the  disembodied 
state  cannot  consistently  be  regarded  as  a  means  of  ransom 
from  the  effect  of  transgression.  We  find  in  Nature  an 
analogy  applicable  to  our  present  demonstration ;  though  in 
its  use  the  present  writer  claims  no  credit  for  originality. 

The  lifeless  mineral,  belonging  to  the  lowest  of  the  "three 
kingdoms,"  may  grow  big  through  accretion  of  substance, 
and  may  attain  relative  perfection  of  structure  and  form 
as  in  the  crystal.  But,  though  placed  in  the  most  favor- 
able environment,  no  mineral  particle  unassisted  by  the 
power  incident  to  life  can  become  part  of  a  living  organism 
such  as  the  plant.  The  living  plant,  however,  may  reach 
down  to  the  mineral  plane,  and  by  absorption  and  assimila- 
tion make  the  mineral  part  of  its  own  organic  tissue.  So  the 
plant,  though  of  itself  utterly  powerless  to  attain  the  yet 
higher  plane  of  animal  tissue,  may  be  assimilated  by  the 
animal  and  become  part  thereof.  And  so  with  respect  to 
either  plant  or  animal  substance  becoming  a  constituent 
of  human  tissue. 

So  for  the  advancement  of  man  from  his  present  fallen 
state  to  the  higher  condition  of  spiritual  life,  a  power 
greater  than  his  own  is  requisite.  Through  the  operation 
of  laws  obtaining  in  the  spiritual  world  man  may  be  reached 
and  lifted ;  himself  he  cannot  exalt.  A  Redeemer  and  Savior 
is  essential  to  the  accomplishment  of  the  Father's  plan, 
which  is  "to  bring  to  pass  the  immortality  and  eternal  life 
of  man"  (Pearl  of  Great  Price,  p.  7) ;  and  that  Redeemer 
and  Savior  is  Jesus  the  Christ,  beside  whom  there  is  and 
can  be  no  other. 


T 


Christ'*  Unique  Status  55 

—  18  — 
CHRIST'S  UNIQUE  STATUS 

As  Redeemer  and  Savior  of  the  World 

O  hosts  of  earnest  and  thoughtful  people,  comprising 
many  who  devoutly  believe  in  the  efficacy  of  our  Lord's 
atoning  death  as  a  means  of  redemption  from  death  and 
salvation  from  sin,  it  is  a  matter  of  surpassing  wonder  that 
the  sacrifice  of  a  single  life  could  be  made  an  effective 
means  of  emancipation  for  mankind. 

Scriptures  ante-dating  the  Savior's  earthly  life  plainly 
aver  that  the  Atonement  to  be  made  by  Him  was  to  be  a 
vicarious  sacrifice,  voluntary  and  love-inspired  on  His  part, 
and  universal  in  its  application  so  far  as  human-kind  would 
avail  themselves  of  its  beneficent  means.  These  conditions 
were  confirmed  by  the  personal  affirmations  of  the  embodied 
Christ,  and  are  attested  by  Scriptures  post-dating  the  tragic 
consummation  on  Calvary. 

The  concept  of  vicarious  service,  in  which  one  may  act 
or  officiate  for  and  in  behalf  of  another,  is  as  old  as  the 
race.  It  is,  however,  fundamentally  opposed  to  the  un- 
scriptural  assumption  that  the  merits  of  one  man  may  be 
accounted  to  the  cancellation  of  another's  sins.  Scriptures 
both  ancient  and  modern,  the  traditions  of  the  human  family, 
the  rites  of  altar  sacrifice,  and  even  the  sacrileges  of  heathen 
idolatry  involve  the  basal  conception  of  vicarious  atone- 
ment. This  principle,  of  Divine  establishment  in  its  original 
and  uncorrupted  form,  was  revealed  to  Adam  (Pearl  of 
Great  Price,  pp.  19-20),  who  offered  sacrifices  in  the  simili- 
tude of  the  then  future  death  of  the  Lamb  of  God,  and  was 
taught  and  practised  by  later  prophets  down  to  the  time 
of  Christ. 


56  The  Vitality  of  Mormonism 

The  Scriptures  relieve  us  from  the  assumption  that  any 
ordinary  mortal,  by  voluntarily  giving  up  his  life  even  as  a 
martyr  to  the  best  of  causes,  could  become  a  ransom  for  the 
sins  of  his  fellows  and  a  victor  over  death.  Jesus  Christ, 
though  He  lived  and  died  as  one  of  the  human  family,  was 
of  unique  nature.  Never  has  another  such  as  He  walked  the 
earth.  Christ  was  the  only  Being  among  all  the  embodied 
spirit-children  of  God  suited  to  and  acceptable  as  the 
great  sacrifice  of  atonement,  in  these  definite  and  distinct 
respects : 

1.  He  was  the  One  chosen  and  foreordained  in  the 
heavens  to  this  specific  service. 

£.  He  was  and  is  the  Only  Begotten  of  the  Father  in 
the  body,  and  therefore  the  only  Being  ever  born  to  earth 
who  possessed  in  their  fulness  the  inherent  attributes  of 
both  Godhood  and  manhood. 

3.  He  was  and  is  the  one  and  only  sinless  Man  who  has 
lived  in  mortality. 

Concerning  our  Lord's  foreordination  as  the  Redeemer 
and  Savior,  He  has  given  us  personal  testimony  with  which 
the  utterances  of  prophets  who  lived  before  His  birth  and 
apostles  who  taught  after  His  death  are  in  harmony.  Twen- 
ty-two centuries  before  the  meridian  of  time,  the  then  un- 
embodied  Christ  revealed  Himself  to  a  Book  of  Mormon 
prophet,  saying:  "Behold  I  am  he  who  was  prepared  from 
the  foundation  of  the  world  to  redeem  my  people.  Behold 
I  am  Jesus  Christ."  (Book  of  Mormon,  Ether  3:14).  Unto 
Moses  the  Father  spake,  saying:  "Thou  art  in  the  similitude 
of  mine  Only  Begotten,  and  mine  Only  Begotten  is  and  shall 
be  the  Savior."  (Pearl  of  Great  Price,  p.  2).  These  Scrip- 
tures are  in  accord  with  Peter's  testimony  of  Christ  as  "a 
Lamb  without  blemish  and  without  spot,  who  verily  was 
foreordained  before  the  foundation  of  the  world."  (1  Peter 
1:19-20). 


Christ's  Unique  Status  57 

As  the  Eternal  Father's  Only  Begotten  Son  in  the  flesh, 
Christ  possessed  the  inborn  power  to  withstand  death  in- 
definitely, and  this  just  as  naturally  as  that  He,  being  the 
offspring  of  a  mortal  mother,  should  derive  the  ability  to 
die.  Jesus  Christ  inherited  through  the  operation  of  the 
natural  law  of  heredity  the  physical,  mental,  and  spiritual 
attributes  of  His  parents — the  Father  immortal  and  glori- 
fied, the  mother  human.  He  could  not  be  slain  until  His 
hour  had  come,  the  hour  in  which  He  would  voluntarily  give 
up  His  life,  and  permit  His  own  decease  as  an  act  of  will. 
How  else  are  His  definite  asseverations  concerning  Himself 
to  be  construed?  Consider  for  example  this:  "Therefore 
doth  my  Father  love  me,  because  I  lay  down  my  life,  that  I 
might  take  it  again.  No  man  taketh  it  from  me,  but  I  lay 
it  down  of  myself.  I  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again."  (John  10:17-18).  And  fur- 
ther: "For  as  the  Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself."  (John  5:S6). 

Christ  died,  not  as  other  men  have  died  or  shall  die, 
because  of  inability  to  escape  death,  but  for  a  special  pur- 
pose by  voluntary  surrender.  Thus,  the  atoning  sacrifice 
was  no  usual  death  of  an  ordinary  man,  but  the  decease  of 
One  who  had  the  power  to  live.  It  was  a  sacrifice,  indeed !  * 

As  a  sinless  Man  Christ  was  exempt  from  the  dominion 
of  Satan;  and  was  sublimely  conscious  of  His  own  perfect 
probity.  He  challenged  assailants  with  the  pertinent  de- 
mand "Which  of  you  convinceth  me  of  sin?"  (John  8:46); 
and  in  the  hour  of  His  entrance  into  Gethsemane  solemnly 
averred :  "The  prince  of  this  world  cometh,  and  hath  nothing 
in  me."  (John  14:30). 

*For  comprehensive  treatment  see  the  author's  work  "Jesus  the 
Christ,"  800  pp.,  The  Deseret  News,  Salt  Lake  City,  Utah.  f 


58  The  Vitality  of  Mormonism 

Had  our  Lord  died  as  the  result  of  Satan's  power  over 
Him  through  transgression.  His  death  would  have  been  but 
an  individual  experience,  expiatory  in  no  degree  of  any 
offenses  but  His  own.  His  absolute  freedom  from  spot  or 
blemish  of  sin  made  Him  eligible,  His  humility  and  willing- 
ness. rendered  Him  acceptable  as  the  propitiatory  sacrifice 
for  the  sins  of  the  world.  In  these  respects,  as  in  that 
of  His  having  life  in  Himself  and  therefore  power  over  death, 
He  was  of  a  status  absolutely  unique  among  men.  With 
this  knowledge  spake  the  ancient  Hebrew  prophet,  saying: 
"As  the  Lord  God  liveth,  there  is  none  other  name  given 
under  heaven,  save  it  be  this  Jesus  Christ  of  which  I  have 
spoken,  whereby  man  can  be  saved."  (Book  of  Mormon,  2 
Nephi  2 


—  14  — 
PHILOSOPHY  OF  THE  ATONEMENT 

Its  Two-fold  Effect 

BELIEF  in  the  efficacy  of  the  death  of  Jesus  Christ  as 
a  means  of  atonement,  whereby  redemption  and  salva- 
tion are  made  possible,  is  an  essential  feature  of  distinctive- 
ly Christian  religion.  That  belief  if  sustained  by  works  con- 
stitutes faith  in  or  acceptance  of  the  Christ  as  the  Only 
Begotten  Son  of  God,  and  is  supported  by  the  Holy  Scrip- 
tures of  all  ages.  Nevertheless,  to  most  of  us,  the  fact  of 
the  Atonement  is  a  great  mystery. 

Be  it  remembered  that  the  effect  of  the  Atonement  is 
two-fold:  (1)  Redemption  of  the  human  race  from  physical 
death,  which  entered  the  world  as  a  result  of  Adam's  trans- 
gression; and  (2)  Salvation,  whereby  means  of  relief  from 
the  results  of  individual  sin  are  provided. 


Philosophy  of  the  Atonement  69 

Victory  over  death  and  the  tomb  became  manifest  in  the 
resurrection  of  the  crucified  Christ.  Of  all  who  have  lived 
in  the  flesh  He  was  the  first  to  come  from  the  grave  with 
spirit  and  body  reunited,  a  resurrected,  immortalized  Soul. 
Justly,  therefore,  is  He  called  "the  firstfruits  of  them  that 
slept"  (1  Cor.  15:20);  "the  firstborn  from  the  dead"  (Col. 
1:18);  and  "the  first  begotten  of  the  dead."  (Rev.  1:5). 

Immediately  following  our  Lord's  resurrection,  "many 
bodies  of  the  saints  which  slept  arose,  and  came  out  of  the 
graves  after  his  resurrection,  and  went  into  the  holy  city, 
and  appeared  unto  many."  (Matt.  27:52-53). 

We  learn  that  in  due  time  everyone  who  has  lived  and 
died  on  earth  shall  be  resurrected,  "they  that  have  done 
good,  unto  the  resurrection  of  life;  and  they  that  have  done 
evil,  unto  the  resurrection  of  damnation."  (John  5:29). 
However,  the  order  in  which  we  shall  be  resurrected  is  de- 
termined by  individual  conditions  of  righteousness  or  guilt. 
(See  1  Cor.  15:23;  Rev.  20:5-6.)  A  latter-day  Scripture, 
describing  the  general  resurrection  of  the  just,  incident  to 
the  approaching  advent  of  Christ,  embodies  the  Lord's 
declaration  in  these  words :  "The  trump  of  God  shall  sound 
both  long  and  loud,  and  shall  say  to  the  sleeping  nations, 
Ye  saints  arise  and  live;  ye  sinners  stay  and  sleep  until  I 
shall  call  again."  (Doctrine  and  Covenants  43:18). 

The  second  effect  of  the  Atonement  makes  salvation  pos- 
sible to  all  men  through  obedience  to  the  laws  and  ordinances 
of  the  Gospel;  and  of  these  the  following  are  fundamental: 
(1)  Faith  in  the  Lord  Jesus  Christ;  (2)  Repentance;  (3) 
Baptism  by  immersion  for  the  remission  of  sins;  (4)  Laying 
on  of  hands  for  the  gift  of  the  Holy  Ghost. 

It  is  evident  that  but  for  the  Atonement  accomplished 
by  the  Savior,  there  could  be  no  resurrection  from  the  dead 


60  The  Vitality  of  Mormonism 

(see  Book  of  Mormon,  2  Nephi  9:7-12);  and  advancement 
from  the  disembodied  state  would  be  impossible.  And  just 
as  plainly  the  Scriptures  declare  that  without  the  Atonement 
of  Christ  mankind  would  be  left  in  their  sins,  without  means 
of  making  amends  therefor  and  receiving  remission  thereof. 

We  have  learned  but  little  of  the  eternal  laws  operative  in 
the  heavens ;  but  that  God's  purposes  are  accomplished 
through  and  by  law  is  beyond  question.  There  can  be  no 
irregularity,  inconsistency,  arbitrariness  or  caprice  in  His 
doings,  for  such  would  mean  injustice.  Therefore,  the 
Atonement  must  have  been  effected  in  accordance  with  law. 
The  self-sacrificing  life,  the  indescribable  agony,  and  the 
voluntary  death  of  One  who  had  life  in  Himself  with  power 
to  halt  His  torturers  at  any  stage,  and  whom  none  could 
slay  until  He  permitted,  must  have  constituted  compliance 
with  the  eternal  law  of  justice,  propitiation  and  expiation 
by  which  victory  over  sin  and  death  could  be  and  has  been 
achieved.  Through  the  mortal  life  and  sacrificial  death  of 
our  Lord  Jesus  Christ  the  demands  of  justice  have  been 
fully  met,  and  the  way  is  opened  for  the  lawful  ministration 
of  mercy  so  far  as  the  effects  of  the  Fall  are  concerned. 

Sin,  followed  by  death,  came  into  the  world  through  the 
transgression  of  one  man.  The  entailment  of  mortality  upon 
that  man's  posterity,  with  all  its  elements  of  a  fallen  state, 
is  natural,  we  say,  because  we  think  we  know  something  about 
heredity.  Is  it  any  more  truly  natural  that  one  man's 
transgression  should  be  of  universal  effect  than  that  the 
redeeming  and  saving  achievement  of  One,  fully  empowered 
and  qualified  for  the  work  of  atonement,  should  be  of  uni- 
versal blessing?  The  ancient  Apostles  were  explicit  in  an- 
swer. Thus  spake  Paul:  "Therefore  as  by  the  offence  of 
one  judgment  came  upon  all  men  to  condemnation;  even 
so  by  the  righteousness  of  one  the  free  gift  came  upon  all 


How  Does  Christ  Save?  61 

men  unto  justification  of  life."  (Rom.  5:18).  And  further: 
"For  there  is  one  God,  and  one  mediator  between  God  and 
men,  the  man  Christ  Jesus,  who  gave  himself  a  ransom  for 
all."  (1  Tim.  2:5-6). 

Christ,  victor  over  sin  and  death,  established  His  right  to 
prescribe  the  conditions  under  which  man  may  attain  salva- 
tion, and  these  are  summarized  as  obedience  to  the  laws  and 
ordinances  of  the  Gospel.  That  the  physical,  mental,  and 
spiritual  agony  preceding  and  accompanying  the  crucifixion 
was  real  and  necessary  to  the  accomplishment  of  His  fore- 
appointed  mission  has  been  affirmed  by  the  Christ  in  the 
current  dispensation:  "For  behold  I,  God,  have  suffered 
these  things  for  all,  that  they  might  not  suffer  if  they  would 
repent ;  but  if  they  would  not  repent,  they  must  suffer  even 
as  I.  Which  suffering  caused  myself,  even  God,  the  greatest 
of  all,  to  tremble  because  of  pain,  and  to  bleed  at  every  pore, 
and  to  suffer  both  body  and  spirit :  and  would  that  I  might 
not  drink  the  bitter  cup  and  shrink — Nevertheless,  glory  be 
to  the  Father,  and  I  partook  and  finished  my  preparation 
unto  the  children  of  men.  Wherefore,  I  command  you  again 
to  repent."  (Doctrine  and  Covenants  19:16-20). 


—  15  — 
HOW  DOES  CHRIST  SAVE? 

His  Plan  Combines  Justice  and  Mercy 

THE  results  of  the  Atonement  accomplished  by  the  Lord 
Jesus  Christ  comprise  (1)  universal  deliverance  from 
bodily  death,  that  is  to  say  the  assured  resurrection  of  all 
the  dead,  and  (2)  deliverance  from  the  effects  of  individual 
sin. 


6£  The  Vitality  of  Mormonism 

It  is  but  just  that  since  death  has  been  entailed  upon  the 
entire  race  through  the  act  of  our  first  parents,  redemption 
therefrom  should  be  likewise  universal,  without  effort  or 
sacrifice  on  our  part.  We  shall  each  be  resurrected  from 
death,  our  disembodied  spirits  tabernacling  again  in  their 
bodies  of  flesh  and  bones,  whether  we  be  relatively  clean,  or 
filthy  from  sin;  but  the  time  or  order  of  our  respective 
liberation  from  the  grave  will  be  determined  by  our  state  of 
righteousness  or  guilt.  So  the  Scriptures  aver.  (See  e.  g. 
John  5:28-29;  1  Cor.  15:23;  Book  of  Mormon,  2  Nephi 
9:6-13;  and  Doctrine  and  Covenants  88:96-102.) 

Herein  is  a  lawful  adjustment  between  justice  and  mercy. 
We  are  mortal  through  no  personal  fault ;  we  shall  be  made 
immortal  without  personal  merit.  Such  is  justice.  And 
though  many  have  committed  crimes  far  more  heinous  than 
Adam's  disobedience,  even  they  shall  eventually  be  absolved 
from  their  hereditary  mortality.  Such  is  mercy. 

The  Divine  plan  of  salvation,  made  effective  through  the 
Atonement,  is  likewise  of  universal  application,  so  that  every 
man  may  become  a  beneficiary  thereof ;  but  that  plan  is  not 
self-operative.  The  Church  of  Jesus  Christ  of  Latter-day 
Saints  summarizes  the  conditions  in  this  wise: 

"We  believe  that  men  will  be  punished  for  their  own  sins, 
and  not  for  Adam's  transgression. 

"We  believe  that,  through  the  Atonement  of  Christ,  all 
mankind  may  be  saved,  by  obedience  to  the  laws  and  ordi- 
nances of  the  Gospel." 

However  great  his  moral  weakness  and  sinful  tendencies 
entailed  by  heredity,  every  responsible  individual  knows  right 
from  wrong,  with  some  degree  of  conviction ;  and  in  the  final 
judgment  of  that  soul  every  element,  whether  of  extenuation 
or  crimination,  will  be  taken  into  due  account.  Means  of 
making  amends  for  sin,  and  thereby  establishing  eligibility 


How  Does  Christ  Save?  63 

as  fit  subjects  for  remission  or  forgiveness,  are  freely  offered 
to  all  men;  but  the  prescribed  conditions  must  be  complied 
with  or  the  incubus  of  sin  can  not  be  lifted. 

Salvation  is  not  to  be  had  for  the  mere  asking.  It  is  too 
precious  a  pearl  to  be  wantonly  cast  at  the  feet  of  the  un- 
repentant and  unregenerate  who,  heedless  of  its  eternal 
worth,  would  fain  tread  it  into  the  mire  wherein  they  wallow. 
Christ's  plan  for  saving  the  souls  of  men  contemplates  no 
universal  and  unconditional  remission  of  sins.  That  would 
be  justice  travestied  and  mercy  corrupted.  So  far  as  I  am 
personally  responsible  for  sin,  I,  and  I  alone  am  accountable. 
This  is  just.  But  though  I  make  all  material  restitution 
possible  to  my  brother  whom  I  may  have  wronged,  I  cannot 
alone  wipe  the  stain  of  guilt  from  my  soul.  To  obtain 
remission  from  God  whose  laws  I  have  .violated,  to  be  again 
reconciled  to  Him  through  expiation  for  my  transgression, 
I  am  in  dire  need  of  help.  That  help  is  provided  through 
obedience  to  the  laws  and  ordinances  of  the  Gospel  of  Jesus 
Christ.  I  am  not  left  without  hope;  but  on  the  contrary 
have  the  Divine  assurance  of  possible  emancipation.  This 
is  mercy,  indeed. 

"He  that  believeth  and  is  baptized  shall  be  saved ;  but  he 
that  believeth  not  shall  be  damned."  (Mark  16:16).  So 
spake  the  Christ.  The  belief  here  specified  must  mean  that 
active,  vital,  potent  belief  which  we  distinctively  designate 
faith.  A  mere  assent  of  the  mind  to  any  proposition,  with- 
out application  and  action,  remains  a  mental  concept  and 
nothing  more.  Our  Lord's  association  of  belief  with  baptism 
is  proof  that  no  empty  or  idle  belief  can  avail  to  save. 
Genuine  faith  in  the  Lord  Jesus  Christ  naturally  leads  to 
obedience  to  His  commands ;  and  the  firstfruits  of  faith  are 
embodied  in  repentance.  None  but  the  truly  repentant  be- 
liever is  an  acceptable  subject  for  baptism. 


64  The  Vitality  of  Mormonism 

Thus  no  man  can  consistently  hope  for  salvation  in  the 
Kingdom  of  God  except  through  the  Atonement  of  Jesus 
Christ ;  and  the  Atonement  is  made  operative  for  the  remis- 
sion of  sins  through  individual  compliance  with  the  con- 
ditions explicitly  set  forth  by  "the  author  of  eternal  salva- 
tion unto  all  them  that  obey  him."  (Heb.  5:9).  Christ's 
method  of  saving  souls  is  that  of  providing  definite  means, 
which  any  one  may  accept  or  reject  to  his  own  eternal  gain 
or  loss. 

Universal  amnesty  for  crime  may  serve  to  increase  crime. 
God's  system  of  benevolence,  which  comprises  and  exceeds 
all  that  we  call  charity,  consists  in  helping  sinners  to  help 
themselves.  Indiscriminate  giving  fosters  pauperism  in 
both  the  temporal  and  the  spiritual  sense.  Man  alone  can- 
not save  himself;  and  just  as  truly,  Christ  alone  cannot  save 
him.  Obedience  to  the  laws  and  ordinances  of  the  Gospel 
is  the  price  of  salvation. 

An  ancient  Hebrew  prophet  thus  set  forth  in  simplicity  the 
plan  of  salvation  dependent  upon  the  Atonement  of  Christ: 

"His  blood  atoneth  for  the  sins  of  those  who  have  fallen 
by  the  transgression  of  Adam,  who  have  died,  not  knowing 
the  will  of  God  concerning  them,  or  who  have  ignorantly 
sinned.  But,  wo,  wo  unto  him  who  knoweth  that  he  rebelleth 
against  God;  for  salvation  cometh  to  none  such,  except  it 
be  through  repentance  and  faith  on  the  Lord  Jesus  Christ." 
(Book  of  Mormon,  Mosiah  3:11-12). 

In  these  latter  days  the  Lord  hath  given  this  command- 
ment unto  the  Church :  "Thou  shalt  declare  repentance  and 
faith  on  the  Savior  and  remission  of  sins  by  baptism  and 
by  fire,  yea,  even  the  Holy  Ghost."  (Doctrine  and  Covenants 
19:31.) 


Heaven  and  Hell  65 

—  16  — 
HEAVEN  AND  HELL 

Graded  Conditions  in  the  Hereafter 

THE  destiny  of  souls  in  the  hereafter  is  a  subject  of 
persistent  interest  and  concern  in  human  belief  and 
speculation.  Even  pagan  literature  and  the  languages  of 
heathendom  testify  to  a  general  though  ofttimes  vague  con- 
ception of  two  widely  separated  places  or  strongly  con- 
trasted states  of  future  existence,  which  are  in  the  main 
equivalent  to  the  heaven  and  the  hell  of  dogmatic  theology. 

The  Holy  Scriptures  generalize  the  future  estate  of  the 
righteous  as  heaven,  and  the  opposite  as  hell,  without  giving 
warrant,  however,  for  the  belief  that  but  two  places  or  king- 
doms are  provided,  to  one  or  the  other  of  which  every  soul 
is  to  be  consigned  according  to  the  balance-sheet  of  his  life's 
account,  and  perhaps  on  a  very  small  margin  of  merit  or 
guilt.  Equally  unscriptural  is  the  inference  that  the  state 
of  the  soul  at  death  determines  that  soul's  place  and  envir- 
onment throughout  eternity,  forever  deprived  of  oppor- 
tunity of  progression. 

When  left  to  his  imagination,  without  the  guidance  of 
revelation,  man  conjures  up  a  heaven  and  a  hell  to  suit  his 
fancy.  Thus,  to  the  mind  of  the  savage,  heaven  is  a  hunt- 
ing-ground with  game  a-plenty ;  to  the  carnal,  heaven  prom- 
ises perpetual  gratification  of  senses  and  passions;  to  the 
lover  of  truth  and  the  devotee  of  righteousness,  heaven  is 
the  assurance  of  limitless  advancement  in  wisdom  and 
achievement.  And  to  each  of  these,  hell  is  the  eternal  real- 
ization of  deprivation,  loss,  disappointment  and  consequent 
anguish. 


66  The  Vitality  of  Mormonism 

Divine  revelation  is  the  only  source  of  sure  knowledge  as 
to  what  awaits  man  beyond  the  grave,  and  from  this  we 
learn  that  at  death  the  spirits  of  all  men  pass  to  an  inter- 
mediate state,  in  which  they  associate  with  their  kind,  the 
good  with  the  good,  the  wicked  with  the  wicked,  and  so 
shall  endure  in  happiness  or  awful  suspense  until  the  time 
appointed  for  their  resurrection.  Paradise  is  the  dwelling 
place  of  relatively  righteous  spirits  awaiting  the  glorious 
dawn  of  the  resurrection.  The  final  judgment,  at  which 
all  men  shall  appear  before  the  bar  of  God,  is  to  follow 
their  resurrection  from  the  dead.  We  shall  stand  in  our 
resurrected  bodies  of  flesh  and  bones  to  receive  from  Jesus 
Christ,  who  shall  judge  the  world,  the  sentence  we  individ- 
ually merit,  whether  it  be  "Come  ye  blessed  of  my  Father" 
or  "Depart  from  me  ye  cursed."  (See  Matt.  25:31-46.) 

In  His  solemn  discourse  to  the  Apostles  immediately 
prior  to  the  betrayal  our  Lord  sought  to  cheer  their  sad- 
dened hearts  with  the  assurance,  "In  my  Father's  house  are 
many  mansions:  if  it  were  not  so,  I  would  have  told  you. 
I  go  to  prepare  a  place  for  you.  And  if  I  go  and  prepare 
a  place  for  you,  I  will  come  again,  and  receive  you  unto 
myself;  that  where  I  am,  there  ye  may  be  also."  (John 
14:3,  3.) 

Here  is  conclusive  proof  of  varied  conditions  in  the  world 
beyond;  and  the  teachings  of  Paul  are  incisive  as  to  the 
state  of  resurrected  souls :  "There  are  also  celestial  bodies, 
and  bodies  terrestrial;  but  the  glory  of  the  celestial  is  one, 
and  the  glory  of  the  terrestrial  is  another.  There  is  one 
glory  of  the  sun,  and  another  glory  of  the  moon,  and  an- 
other glory  of  the  stars :  for  one  star  diff ereth  from  another 
star  in  glory.  So  also  is  the  resurrection  of  the  dead." 
(1  Cor.  15:40-42.) 

Latter-day  revelation  avers  even  more  explicitly  the  fact 


Heaven  and  Hell  67 

of  numerous  and  graded  states  provided  for  the  souls  of 
men.  There  is  a  Celestial  Kingdom,  into  which  shall  enter 
all  who  have  won  not  alone  Salvation,  but  Exaltation.  And 
who  are  these  blessed  ones  ? 

"They  are  they  who  received  the  testimony  of  Jesus,  and 
believed  on  his  name  and  were  baptized  after  the  manner  of 
his  burial,  being  buried  in  the  water  in  his  name,  and  this 
according  to  the  commandment  which  he  has  given;  that 
by  keeping  the  commandments  they  might  be  washed  and 
cleansed  from  all  their  sins,  and  receive  the  Holy  Spirit." 
(Doctrine  &  Covenants,  76). 

Next  in  order  is  the  Terrestrial  Kingdom,  in  which  shall 
be  saved  those  who,  though  honorable  according  to  the 
codes  of  men,  have  failed  in  valiant  and  aggressive  service 
in  the  cause  of  God,  and  also  those  who  have  died  in  igno- 
rance of  the  prescribed  "laws  and  ordinances  of  the  Gospel." 

"Behold,  these  are  they  who  died  without  law,  and  also 
they  who  are  the  spirits  of  men  kept  in  prison,  whom  the 
Son  visited,  and  preached  the  gospel  unto  them,  that  they 
might  be  judged  according  to  men  in  the  flesh;  who  received 
not  the  testimony  of  Jesus  in  the  flesh,  but  afterwards  re- 
ceived it.  These  are  they  who  are  honorable  men  of  the 
earth,  who  were  blinded  by  the  craftiness  of  men." 

Yet  lower  is  the  Telestial  Kingdom,  and  of  its  inhabitants 
we  read: 

"These  are  they  who  received  not  the  gospel  of  Christ, 
neither  the  testimony  of  Jesus.  These  are  they  who  deny 
not  the  Holy  Spirit.  These  are  they  who  are  thrust  down 
to  hell.  These  are  they  who  shall  not  be  redeemed  from 
the  devil,  until  the  last  resurrection,  until  the  Lord,  even 
Christ  the  Lamb  shall  have  finished  his  work.  .  .  .  But  be- 
hold, and  lo,  we  saw  the  glory  and  the  inhabitants  of  the 
telestial  world,  that  they  were  as  innumerable  as  the  stars 


68  The  Vitality  of  Mormonism 

in  the  firmament  of  heaven,  or  as  the  s/and  upon  the  sea 
shore." 

Far  below  the  lowest  of  these  kingdoms  of  glory  is  the 
fate  or  state  decreed  for  the  souls  who  have  sinned  in  the 
full  light  of  knowledge  and  with  conscious  guilt,  those  who 
having  received  the  testimony  of  Christ  have  ruthlessly  and 
wantonly  denied  it  in  the  interest  of  temporary  gain  or 
gratification,  who  have  fallen  so  far  in  transgression  as  to 
be  known  by  the  awful  name  "sons  of  perdition,"  for  whom 
no  forgiveness  is  promised.  (See  Doctrine  &  Covenants, 
76:32-38). 

Thus  is  it  provided  that  every  soul  shall  inherit  accord- 
ing to  his  deserts  under  the  inviolable  laws  of  God.  Salva- 
tion is  relative.  He  who  attains  the  Telestial  state  is  saved 
from  the  fate  of  utter  Perdition;  he  who  wins  a  place  in 
the  Terrestrial  is  raised  above  the  lesser  glory ;  and  those 
who  merit  exaltation  in  the  Celestial  kingdom  are  supremely 
blessed,  for  they  shall  dwell  and  serve  with  God  and  His 
Christ  eternally. 

—  17  — 
IN  THE  REALM  OF  THE  DEAD 

Paradise — What  of  the  Spirits  in  Prison? 

"T"TTE  believe  that  through  the  Atonement  of  Christ  all 
VV     mankind  may  be  saved,  by  obedience  to  the  laws 
and  ordinances  of  the  Gospel." 

No  limitation  is  here  expressed  with  respect  to  the  living 
or  the  dead.  Who  are  the  living  but  the  few  just  now  taber- 
nacled in  mortal  bodies  destined  sooner  or  later  to  die? 
Who  are  the  dead  but  the  uncounted  myriads  who  once  lived 
in  the  flesh  and  have  already  passed  to  the  world  of  the 


In  the  Realm  of  the  Dead  69 

disembodied?  If  the  Atonement  accomplished  by  the  Lord 
Jesus  Christ  be  a  means  of  salvation  to  the  few  only  who 
constituted  the  living  during  some  specific  period,  or  even 
to  all  who  have  heard  and  accepted  the  Gospel  while  in  the 
body,  the  sacrifice  made  by  the  Son  of  God  becomes  of 
limited  and  small  effect.  The  sure  word  of  Scripture  de- 
clares otherwise. 

Christ  affirmed  that  His  mission  as  the  Redeemer  and 
Savior  of  the  race  extended  beyond  the  grave.  Consider 
the  profound  significance  of  His  words :  "Verily,  verily,  I 
say  unto  you,  The  hour  is  coming,  and  now  is,  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God :  and  they  that 
hear  shall  live.  .  .  .  Marvel  not  at  this :  for  the  hour  is 
coming,  in  the  which  all  that  are  in  the  graves  shall  hear 
His  voice,  And  shall  come  forth ;  they  that  have  done  good, 
unto  the  resurrection  of  life;  and  they  that  have  done  evil, 
unto  the  resurrection  of  damnation."  (John  5:£5-£9). 

Jesus  Christ  died  upon  the  cross  in  the  literal  sense  in 
which  all  men  die.  While  the  corpse  lay  in  the  rock-hewn 
sepulchre  the  immortal  Christ  existed  as  a  disembodied 
Spirit.  Where  was  He,  and  what  were  His  activities  in 
the  interval  between  His  death  on  Calvary  and  His  emer- 
gence from  the  tomb  with  spirit  and  body  reunited — a  resur- 
rected Soul?  The  most  natural  assumption  is  that  He  went 
where  the  spirits  of  the  dead  ordinarily  go;  and  that  in 
the  sense  in  which  He  had  been  while  in  the  flesh  a  Man 
among  men,  He  was  during  the  period  of  disembodiment 
a  Spirit  among  spirits.  The  Scriptures  confirm  this  con- 
ception as  true. 

While  in  the  bodiless  state  our  Lord  ministered  among 
the  departed,  both  in  Paradise  and  in  the  prison  realm 
where  dwelt  in  a  state  of  durance  the  spirits  of  the  disobedi- 
ent. To  this  effect  testified  Peter:  "For  Canst  'also  hath 


70  The  Vitality  of  Mormonism 

once  suffered  for  sins,  the  just  for  the  unjust,  that  He 
might  bring  us  to  God,  being  put  to  death  in  the  flesh,  but 
quickened  by  the  Spirit:  By  which  also  He  went  and 
preached  unto  the  spirits  in  prison."  (1  Peter  3:18,  19). 

And  further:  "For,  for  this  cause  was  the  gospel  preached 
also  to  them  that  are  dead,  that  they  might  be  judged 
according  to  men  in  the  flesh,  but  live  according  to  God  in 
the  spirit."  (1  Peter  4:6). 

One  of  the  two  condemned  malefactors  crucified  by  our 
Lord's  side  reviled  Him;  the  other,  who  was  penitent,  sup- 
plicated the  dying  Christ  saying:  "Lord,  remember  me 
when  thou  comest  into  thy  kingdom";  and  to  this  appeal 
the  Lord  replied  with  the  blessed  assurance:  "Verily  I  say 
unto  thee,  Today  shalt  thou  be  with  me  in  paradise."  (Luke 
23:42,  43). 

The  spirit  of  Jesus  and  that  of  the  repentant  sinner  left 
their  crucified  bodies  and  went  to  the  same  place  in  the 
spirit  world.  But  neither  of  them  at  that  time  went  to 
Heaven,  the  abode  of  the  Eternal  Father;  for,  on  the  third 
day  following,  Jesus,  then  a  resurrected  Being,  positively 
stated  to  the  weeping  Magdalene:  "I  am  not  yet  ascended 
to  my  Father,"  and  added  as  to  an  event  then  future,  "but 
go  to  my  brethren,  and  say  unto  them,  I  ascend  unto  my 
Father,  and  your  Father ;  and  to  my  God,  and  your  God." 
(John  20:17). 

Christ  and  the  contrite  thief  went  to  Paradise ;  but  Para- 
dise is  not  the  distinctive  abode  of  God.  To  infer  that 
the  crucified  transgressor  was  saved  by  his  dying  con- 
fession, and  was  granted  a  special  passport  to  Heaven  with 
sins  unexpiated  and  without  his  compliance  with  "the  laws 
and  ordinances  of  the  Gospel"  is  to  disregard  both  letter 
and  spirit  of  Scripture,  and  to  ignore  both  reason  and  the 
sense  of  justice.  We  find  here  no  warrant  for  belief  in 


Wky  Are  They  Baptized  for  the  Dead?  71 

the  efficacy  of  death-bed  confession  as  a  means  of  grace. 
Only  through  individual  faith,  repentance,  and  works  can 
remission  of  sins  be  obtained.  The  dying  malefactor  who 
won  from  the  Christ  the  comforting  promise  of  a  place  in 
Paradise  had  manifested  both  faith  and  repentance.  The 
blessing  promised  him  was  to  the  effect  that  he  should  that 
day  hear  the  Gospel  preached  in  Paradise.  In  the  accept- 
ance or  rejection  of  the  message  of  salvation  he  would  be 
left  an  agent  unto  himself.  The  requirement  of  obedience 
to  "the  laws  and  ordinances  of  the  Gospel"  was  not  waived, 
suspended,  or  superseded  in  his  case,  nor  shall  it  be  for 
any  soul. 

For  the  dead  who  have  lived  and  died  in  ignorance  of  the 
requirements  of  salvation,  as,  in  another  sense,  for  the  dis- 
obedient who  later  come  to  repentance,  the  plan  of  God 
provides  for  the  vicarious  administration  of  the  essential 
ordinances  to  the  living  posterity  in  behalf  of  their  dead 
progenitors.  Of  this  saving  labor  Malachi  prophesied  in 
solemn  plainness  (Malachi  4:5,  6);  and  the  glorious  fulfil- 
ment has  been  witnessed  in  this  modern  age.  The  great 
Temples  reared  by  the  Latter-day  Saints  are  maintained  in 
large  part  for  the  service  of  the  living  in  behalf  of  the 
dead. 

—  18  — 
WHY  ARE  THEY  BAPTIZED  FOR  THE  DEAD? 

Elijah  the  Prophet  on  the  American  Continent 

IN  one  of  his  letters  to  the  Corinthians,  Paul  the  Apostle 
discusses  the  resurrection  of  the  dead,  which  was  a  sub- 
ject of  contention  at  the  time  of  his  writing.  Having  shown 
that  through  the  Atonement  of  Jesus  Christ  all  mankind 


72  The  Vitality  of  Mormonism 

shall  be  eventually  redeemed  from  bodily  death,  the 
scholarly  Apostle  asks:  "Else  what  shall  they  do  which 
are  baptized  for  the  dead,  if  the  dead  rise  not  at  all?  Why 
are  they  then  baptized  for  the  dead?"  (1  Cor.  15:29).  As 
the  question  is  put  by  way  of  finality  and  climax  to  the 
preceding  argument  and  is  without  explanatory  comment, 
we  must  conclude  that  the  subject  involved  no  new  or 
strange  doctrine;  but  to  the  contrary  that  the  people  both 
understood  and  practised  the  ordinance  of  vicarious  bap- 
tism by  the  living  in  behalf  of  the  dead. 

To  Nicodemus  our  Lord  declared  in  such  plainness  as 
to  preclude  dispute:  "Except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God."  (John  3:5).  That  this  new  birth  comprises  water 
baptism  by  immersion,  as  was  at  that  time  being  admin- 
istered by  John  the  Baptist,  and  the  higher  baptism  of  the 
Spirit,  which  Christ  Himself  came  to  give,  is  evident  from 
the  scriptural  context.  Note  the  incisiveness  of  our  Lord's 
affirmation  that  without  baptism  man  cannot  enter  the 
kingdom  of  God.  No  distinction  is  made,  no  exceptions  are 
implied.  The  indispensable  condition  is  applicable  to  all 
men  whether  living  or  dead. 

Nicodemus,  though  a  scholar  and  a  master  in  Israel, 
failed  to  understand  the  full  import  of  our  Lord's  words, 
and  in  seeming  bewilderment  asked:  "How  can  a  man  be 
born  when  he  is  old?  Can  he  enter  the  second  time  into 
his  mother's  womb,  and  be  born?"  (Verse  4). 

With  at  least  equal  pertinency  it  may  now  be  asked: 
How  can  a  man  who  has  died  without  baptism  be  baptized? 
Can  he  enter  the  second  time  into  his  body  of  flesh  and 
be  immersed  in  water?  The  answer  is  that  the  living  may 
be  baptized  for  the  dead.  No  one  who  accepts  as  a  reality 
the  Atonement  of  Jesus  Christ  in  behalf  of  all  humankind 


Why  Are  They  Baptized  for  the  Dead?  73 

can  consistently  deny  the  efficacy  of  vicarious  service,  in 
which  one  person  officiates  in  behalf  of  another,  provided 
of  course  that  the  labor  be  done  by  Divine  appointment. 

In  the  last  chapter  of  the  Old  Testament  the  prophet 
Malachi  describes  a  condition  of  the  last  days  immediately 
precedent  to  the  second  advent  of  the  Christ:  "For,  be- 
hold, the  day  cometh,  that  shall  burn  as  an  oven;  and  all 
the  proud,  yea,  and  all  that  do  wickedly,  shall  be  stubble: 
and  the  day  that  cometh  shall  burn  them  up,  saith  the  Lord 
of  hosts,  that  it  shall  leave  them  neither  root  nor  branch." 
(Malachi  4:1). 

This  fateful  prediction  is  followed  by  the  blessed  prom- 
ise, expressed  in  the  words  of  Jehovah :  "Behold,  I  will  send 
you  Elijah  the  prophet  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord:  And  he  shall  turn  the  heart 
of  the  fathers  to  the  children,  and  the  heart  of  the  children 
to  their  fathers,  lest  I  come  and  smite  the  earth  with  a 
curse."  (Verses  5,  6). 

Joseph  Smith  the  modern  prophet  solemnly  affirms  that 
in  1836  Elijah  the  prophet  of  ancient  Israel  appeared  in 
the  Temple  that  had  been  erected  by  the  Latter-day  Saints 
at  Kirtland,  Ohio,  and  effected  the  fulfilment  of  Malachi's 
prediction  by  this  declaration:  "Behold,  the  time  has  fully 
come,  which  was  spoken  of  by  the  mouth  of  Malachi,  testi- 
fying that  he  (Elijah)  should  be  sent  before  the  great 
and  dreadful  day  of  the  Lord  come,  to  turn  the  hearts  of 
the  fathers  to  the  children,  and  the  children  to  the  fathers, 
lest  the  whole  earth  be  smitten  with  a  curse."  (Doctrine  & 
Covenants,  110:14-15). 

This  union  of  the  interests  of  the  departed  fathers  with 
those  of  their  yet  living  descendants  is  a  necessary  prepara- 
tion for  the  coming  of  the  Lord,  as  affirmed  by  Joseph 
Smith:  "The  earth  will  be  smitten  with  a  curse,  unless 


74  The  Vitality  of  Mormonism 

there  is  a  welding  link  of  some  kind  or  other,  between  the 
fathers  and  the  children,  upon  some  subject  or  other,  and 
behold  what  is  that  subject?  It  is  the  baptism  for  the 
dead.  For  we  without  them  cannot  be  made  perfect ;  neither 
can  they  without  us  be  made  perfect."  (D.  C.  128:18). 

The  Latter-day  Saints  are  distinguished  as  a  Temple- 
building  people.  Through  direct  revelation  the  Lord  has 
made  plain  that  baptism  and  associated  ordinances  for  the 
dead,  as  also  certain  endowments  of  the  living,  are  accept- 
able only  when  administered  in  structures  specially  reared 
and  consecrated  for  this  sacred  service. 

In  the  spirit  realm,  as  in  our  material  world  of  mortals, 
the  Gospel  of  Jesus  Christ  is  being  preached;  and  among 
both  dead  and  living  the  authoritative  proclamation  is 
made :  Repent  for  the  Kingdom  of  Heaven  is  at  hand.  To 
be  competent  to  officiate  for  his  dead,  a  man  must  first 
comply  with  the  laws  and  ordinances  of  the  Gospel  in  his 
own  behalf. 

There  is  an  element  of  particular  fitness  in  the  fact  that 
the  appointed  minister,  through  whom  the  vicarious  service 
of  the  living  in  behalf  of  the  dead  has  been  inaugurated 
in  the  current  dispensation,  is  none  other  than  Elijah,  who 
was  taken  from  earth  without  passing  through  the  change 
we  call  death,  and  who  therefore  held  a  peculiar  and  special 
relationship  to  both  the  living  and  the  dead. 

True  to  the  commission  conferred  through  Elijah's  mod- 
ern ministry,  the  Church  of  Jesus  Christ  of  Latter-day 
Saints  rears  Temples  to  the  name  and  service  of  the  living 
God,  and  in  those  sacred  structures  carries  forward  the 
appointed  service  for  the  salvation  of  the  uncounted  dead 
who  have  passed  away  in  ignorance  as  to  the  necessity  of 
compliance  with  the  laws  and  ordinances  of  the  Gospel, 
without  which  compliance  no  man  can  have  place  in  the 
Kingdom  of  God. 


Obedience  is  Heaven's  First  Law  75 

—  19  — 
OBEDIENCE  IS  HEAVEN'S  FIRST  LAW 

Conditions  of  Citizenship  in  the  Kingdom  of  God 

WE  believe  that  through  the  Atonement  of  Christ  all 
mankind  may  be  saved,  by  obedience  to  the  laws  and 
ordinances  of  the  Gospel.  (Articles  of  Faith,  3). 

Pope's  famous  line,  "Order  is  Heaven's  first  law,"  has 
often  been  misapplied.  Order  is  a  result  of  compliance  with 
established  requirements;  of  necessity,  therefore,  it  cannot 
be  first.  It  is  an  effect,  not  the  primary  cause.  A  more 
thoughtful  generalization  leads  to  the  conclusion  that  obe- 
dience is  the  basal  law  of  Heaven,  and  that  this  law  is 
equally  valid  and  as  truly  operative  in  things  pertaining  to 
mortality. 

Jesus  Christ,  through  whom  the  plan  of  salvation  has  been 
made  available  to  mankind,  has  prescribed  the  conditions 
under  which  we  may  become  its  beneficiaries — the  terms 
by  which  citizenship  in  the  Kingdom  of  God  may  be  se- 
cured. 

Among  these  specified  conditions  is  baptism  by  immersion 
for  the  remission  of  sins.  The  gross  materialist,  who  wil- 
fully refuses  to  see  or  to  acknowledge  anything  beyond  the 
affairs  of  earth,  may  ask:  How  can  water  wash  away  sin? 
In  answer  be  it  said,  water  cannot  remove  the  stain  of  guilt ; 
nevertheless,  obedience  to  the  law  of  baptism  as  required 
by  Jesus  Christ  is  truly  a  means  of  securing  forgiveness. 
Obedience,  not  water,  is  the  cleansing  unction. 

Have  you  never  read  of  Naaman,  captain  of  the  Syrian 
hosts,  who  sought  relief  from  his  leprosy  through  the  minis- 
tration of  Elisha,  the  man  of  God?  Read  2  Kings,  chap.  5. 


76  The  Vitality  of  Mormonism 

The  prophet  commanded  the  leper  to  wash  himself  seven 
times  in  Jordan,  and  promised  that  through  obedience  the 
man  would  be  cleansed.  But  the  haughty  Syrian  was  of- 
fended at  the  simplicity  of  the  requirement.  He  had  expected 
some  ceremonial  spectacle  of  power,  a  display  of  miracle. 
But  by  the  counsel  of  his  servant  he  went  "and  dipped  him- 
self seven  times  in  Jordan,  according  to  the  saying  of  the 
man  of  God:  and  his  flesh  came  again  like  unto  the  flesh 
of  a  little  child,  and  he  was  clean."  The  waters  of  Jordan 
had  no  special  virtues  of  healing,  but  obedience  effected  a 
cure  from  the  leprous  affliction,  which  was  rightly  regarded 
as  at  once  a  bodily  disease  and  a  curse. 

And  what  of  the  widow,  whose  sons  were  to  be  sold  into 
bondage  because  she  could  not  pay  her  late  husband's  debt? 
Read  2  Kings  4:1-7.  She  came  to  Elisha  in  agony  of 
soul ;  and  the  prophet  told  her  to  take  the  one  little  pot  of 
oil  in  her  house,  and  pour  from  it  into  as  many  vessels  as 
she  could  borrow.  With  scrupulous  care  she  complied  with 
every  detail  of  the  instructions  given  her  by  the  man  of 
God,  and  the  vessels  were  filled  from  the  single  cruse.  Then 
she  came  and  told  the  man  of  God.  And  he  said,  "Go,  sell 
the  oil,  and  pay  thy  debt,  and  live  thou  and  thy  children 
of  the  rest." 

Obedience  is  a  source  of  power,  even  as  is  prayer.  When 
the  Jews  marveled  at  the  wisdom  of  Christ,  He  told  them 
of  a  very  simple  yet  effective  way  of  obtaining,  each  for 
himself,  knowledge  of  supreme  worth.  "My  doctrine  is  not 
mine,"  said  He,  "but  his  that  sent  me.  If  any  man  will  do 
his  will,  he  shall  know  of  the  doctrine,  whether  it  be  of 
God,  or  whether  I  speak  of  myself."  (John  7:16,  17). 

In  every-day  affairs  we  comply  without  question  with  the 
requirements  essential  to  the  results  we  desire.  Electricity 
lights  our  homes,  propels  our  vehicles,  drives  our  machinery, 


Obedience  is  Heaven's  First  Law  77 

transmits  our  messages,  but  only  on  condition  that  we  obey 
to  the  minutest  detail  the  laws  by  which  that  mystic  force 
operates.  We  may  cause  the  sunlight  to  record  indelibly 
the  beauties  of  the  landscape,  or  the  features  of  a  friend, 
but  only  through  obedience  to  the  laws  of  light  and  the 
numerous  mechanical  adjustments  incident  to  the  use  of 
the  camera.  And  as  we  fully  and  unreservedly  obey,  the 
result  is  sure. 

Why  then  should  it  be  a  thing  strange  in  our  eyes  that 
through  obedience  to  established  and  eternal  law  the  higher 
or  spiritual  powers  should  be  invoked  to  our  service?  The 
effect  is  equally  sure.  The  Christ  has  given  us  solemn  as- 
surance :  "He  that  believeth  and  is  baptized  shall  be  saved." 
(Mark  16:16). 

In  the  present  age,  the  unalterable  necessity  of  obedience 
as  a  means  of  blessing  has  been  reaffirmed  through  the 
prophet  Joseph  Smith: 

"There  is  a  law,  irrevocably  decreed  in  heaven  before  the 
foundations  of  this  world,  upon  which  all  blessings  are 
predicated ;  And  when  we  obtain  any  blessing  from  God,  it 
is  by  obedience  to  that  law  upon  which  it  is  predicated." 
(Doctrine  and  Covenants  130:20,  21). 

And  further:  "I,  the  Lord,  am  bound  when  ye  do  what 
I  say,  but  when  ye  do  not  what  I  say,  ye  have  no  prom- 
ise." (82:10). 

There  is  no  element  of  uncertainty  in  the  plan  of  salva- 
tion, far  less  of  inconsistency  or  caprice  in  the  judgment 
to  be  rendered  on  individual  lives,  for  that  would  imply 
injustice.  The  plan  is  simple.  Man  is  in  a  fallen  condition, 
beset  with  weaknesses  and  sin.  Means  are  provided  whereby 
he  may  rise,  and,  through  the  corridors  of  death  and  the 
portals  of  the  resurrection,  reach  the  way  of  eternal  pro- 
gression. These  means  are  all  comprised  in  obedience  to 


78  The  Vitality  of  Mormonism 

the  laws  and  ordinances  of  the  Gospel.  It  is  only  by  com- 
pliance with  the  laws  of  our  community  and  nation  that 
we  have  title  to  personal  liberty  and  to  a  share  in  the  bless- 
ings and  privileges  provided  by  the  government  under  which 
we  live.  Shall  the  terms  of  citizenship  in  the  Kingdom  of 
God  be  less  definite  than  in  the  nations  officered  by  men? 

Divine  authority  for  the  naturalization  of  mankind  in 
that  eternal  Kingdom  has  been  restored  to  earth  in  the 
current  age.  The  Church  of  Jesus  Christ  of  Latter-day 
Saints  calls  upon  all  peoples,  irrespective  of  race  or  nation- 
ality, to  cultivate  an  abiding  faith  in  God,  to  turn  from 
sin  in  contrite  and  genuine  repentance,  to  be  baptized  by 
the  authority  of  the  Holy  Priesthood,  and  to  receive  the 
assured  companionship  of  the  Holy  Ghost  through  the  lay- 
ing on  of  hands. 

On  the  high  authority  of  the  Holy  Scriptures,  the  direct 
word  of  God  to  man,  be  it  said:  There  is  no  other  road 
to  Salvation. 

—  20  — 
THE  DEVILS  BELIEVE  AND  TREMBLE 

Faith  Not  Mere  Belief 

E  believe  that  the  first  principles  and  ordinances  of 
the  Gospel  are :  (1)  Faith  in  the  Lord  Jesus  Christ ; 
Repentance;  (3)  Baptism  by  immersion  for  the  remis- 
sion of  sins;  (4)  Laying  on  of  hands  for  the  gift  of  the 
Holy  Ghost.  (Articles  of  Faith,  4). 

Faith  in  God  is  the  first,  the  fundamental,  the  basal 
principle  of  the  Gospel;  as,  indeed,  faith,  in  the  more  gen- 
eral usage  of  the  term,  is  the  impelling  cause  to  activity  even 
in  ordinary  affairs.  Faith  and  belief  are  not  infrequently 


w 


The  Devils  Believe  and  Tremble  79 

confused,  and  the  words  are  too  commonly  regarded  as 
synonymous.  An  approach  to  identity  of  meaning  appears 
in  early  English,  in  consequence  of  which  fact  belief  is 
sometimes  given  the  more  definite  signification  of  faith  in 
our  versions  of  the  Holy  Scriptures.  Belief  may  be  noth- 
ing more  than  a  mental  assent  to  any  proposition,  prin- 
ciple, or  alleged  fact;  whereas  faith  implies  such  confidence 
and  conviction  as  shall  inspire  to  action.  Belief  is  by  com- 
parison passive,  a  mere  agreement  or  tacit  acceptance  only ; 
faith  is  active  and  positive,  and  is  accompanied  by  works. 
Faith  is  vivified,  vitalized,  living  belief. 

Even  the  devils  believe  that  Jesus  is  the  Christ,  and  so 
fully  that  they  tremble  at  the  prospect  of  the  fate  fore- 
shadowed by  that  belief  (see  James  2 :19).  Their  belief  may 
amount  even  to  certain  knowledge,  but  they  remain  devils 
nevertheless.  Consider  the  man  possessed  by  a  demon  in  the 
country  of  the  Gadarenes.  When  he  beheld  Jesus  afar  off  he 
ran  to  the  Master,  and  worshiped  Him,  while  the  evil  spirit 
by  whom  the  man  was  controlled  acknowledged  the  Lord, 
calling  Him  "Jesus,  thou  Son  of  the  Most  High  God." 
(Mark  5;  for  analogous  instances  see  Mark  1:23-27,  and 
3:8-11). 

Strikingly  similar  in  form,  yet  vitally  different  in  spirit 
and  effect,  is  this  testimony  of  the  demons  as  compared  with 
Peter's  confession  of  his  Lord.  To<  the  Savior's  question 
"Whom  say  ye  that  I  am?"  Peter  replied  in  practically  the 
same  words  voiced  by  the  unclean  spirits:  "Thou  art  the 
Christ,  the  Son  of  the  living  God."  (Matt.  16:15,  16). 

Peter's  faith  had  already  been  tested,  and  had  demon- 
strated its  vital  power.  Through  faith  the  Apostle  had 
forsaken  much  that  had  been  dear,  and  had  followed  his 
Lord  in  persecution  and  suffering.  His  knowledge  of  God 
as  the  Eternal  Father  and  of  Jesus  Christ  as  the  Redeemer 


80  The  Vitality  of  M  or  monism 

may  have  been  no  greater  than  that  of  the  demons ;  but 
while  to  them  that  knowledge  was  an  added  cause  of  con- 
demnation, to  him  it  was  the  power  of  righteous  service 
and  of  eventual  salvation. 

In  a  theological  sense  faith  includes  a  moving,  vital,  in- 
spiring confidence  in  God,  and  the  acceptance  of  His  will  as 
our  law  and  of  His  words  as  our  guide  in  life.  Faith  in 
God  is  a  principle  of  power,  for  by  its  exercise  spiritual 
forces  are  made  operative.  By  this  power  phenomena  that 
appear  to  be  supernatural,  such  as  we  call  miracles,  are 
wrought.  Even  the  Lord  Jesus  was  influenced  and  in  a 
measure  controlled  by  the  lack  of  faith  or  the  possession 
thereof  by  those  who  sought  blessings  at  His  hands.  We 
are  told  that  at  a  certain  time  and  place  Jesus  "could  there 
do  no  mighty  work"  because  of  the  people's  unbelief,  which 
was  so  dense  that  He  marveled  at  it.  (Mark  6:5,  6).  Re- 
peatedly did  the  Lord  rebuke  and  admonish  with  such  re- 
proofs as  "0  ye  of  little  faith,"  "Where  is  your  faith?" 
and  "How  is  it  that  ye  have  no  faith?"  In  glorious  con- 
trast rang  out  His  words  of  benediction  to  those  whose 
faith  had  made  it  possible  for  Him  to  heal  and  to  save: 
"Thy  faith  hath  made  thee  whole"  and  "According  to  your 
faith  be  it  unto  you." 

Read  the  record  of  the  youthful  demoniac  whose  agon- 
ized father  brought  his  son  to  the  Master,  pleading  pit- 
iably "If  thou  canst  do  any  thing,  have  compassion  on  us 
and  help  us."  To  this  qualified  intercession  Jesus  replied 
"If  thou  canst  believe"  and  added  "All  things  are  possible 
to  him  that  believeth."  (Read  Mark  9:14-29).  The  faith 
requisite  to  the  healing  was  not  that  of  the  Healer  alone, 
but  primarily  faith  on  the  part  of  the  suppliant. 

If  through  faith  Divine  interposition  may  be  secured  to 
the  accomplishment  of  what  we  call  material  or  physical 


The  Devils  Believe  and  Tremble  81 

miracles,  and  of  this  the  Scriptures  contain  copious  testi- 
mony (read  Hebrews,  chap.  11),  is  it  consistent  to  doubt 
that  faith  is  the  appointed  agency  for  invoking  and  secur- 
ing spiritual  blessings,  even  to  the  attainment  of  salvation 
in  the  eternal  worlds? 

As  shown  in  earlier  articles,  redemption  from  the  power 
of  death  is  assured  to  all  through  the  victory  achieved  by 
Jesus  Christ;  but  salvation  is  an  individual  gift,  provided 
for  all  who  shall  establish  claim  thereto  through  obedience 
to  the  laws  and  ordinances  of  the  Gospel.  Faith  in  God  the 
Eternal  Father,  and  in  His  Son  Jesus  Christ  as  the  Re- 
deemer and  Savior  of  the  race,  and  in  the  Holy  Ghost,  is  es- 
sential to  the  securing  of  individual  salvation.  Paul  force- 
fully declares  "But  without  faith  it  is  impossible  to  please 
him:  for  he  that  cometh  to  God  must  believe  that  he  is, 
and  that  he  is  a  rewarder  of  them  that  diligently  seek  him." 
(Heb.  11:6). 

The  Scriptures  abound  in  assurances  of  salvation  to  those 
who  exercise  faith  in  God.  The  Savior's  teachings  are  con- 
clusive : 

"He  that  believeth  and  is  baptized  shall  be  saved;  but  he 
that  believeth  not  shall  be  damned."  (Mark  1.6:16). 

And  again: 

"He  that  believeth  on  the  Son  hath  everlasting  life:  and 
he  that  believeth  not  the  Son  shall  not  see  life;  but  the 
wrath  of  God  abideth  on  him."  (John  3:36). 

But  who  will  venture  to  affirm  that  passive  belief  as  dis- 
tinguished from  active  faith  is  here  implied?  Can  a  man  be 
said  to  believe  in  Jesus  Christ  in  any  effective  and  genuine 
sense  unless  that  man  shall  strive  to  do  the  things  that 
Christ  commands?  To  any  such  inconsistent  assumption, 
the  Apostle  John  replies : 

"And  hereby  we  do  know  that  we  know  him,  if  we  keep 


The  Vitality  of  Mormonism 

his  commandments.  He  that  saith,  I  know  him,  and  keep- 
eth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him.  But  whoso  keepeth  his  word,  in  him  verily  is  the 
love  of  God  perfected  :  hereby  know  we  that  we  are  in  him." 
(1  John  2:3-5). 

In  a  revelation  through  Joseph  Smith  in  1829  the  Lord 
Jesus  Christ  gave  this  instruction  and  blessed  promise: 

"Ask  the  Father  in  my  name,  in  faith  believing  that  you 
shall  receive,  and  you  shall  have  the  Holy  Ghost,  which 
manifesteth  all  things  which  are  expedient  unto  the  children 
of  men."  (Doctrine  and  Covenants  18:18). 


THE  VOICE  OF  JOHN  THE  BAPTIST  AGAIN 
HEARD 

Repent  Ye,  for  the  Kingdom  of  Heaven  is  at  Hand 

THE  personal  ministry  of  Jesus  Christ  in  the  flesh  was 
directly  heralded  by  the  preaching  of  John  the  Bap- 
tist, whose  voice  was  that  of  one  crying  in  the  wilderness  : 
"Repent  ye,  for  the  Kingdom  of  Heaven  is  at  hand."  The 
proclamation  of  the  appointed  harbinger  was  vindicated 
by  the  appearance  of  the  Lord  Himself,  who  came  and 
opened  the  way  of  the  Kingdom  of  God  to  all  who  would 
enter  therein. 

In  these  modern  days  that  same  John,  now  a  resurrected 
personage,  has  again  officiated  on  earth.  In  him  was  vested 
of  old  the  authority  of  the  Priesthood  of  Aaron.  On  the 
15th  of  May,  1829,  a  heavenly  messenger,  who  declared 
himself  to  be  John  known  as  the  Baptist,  appeared  in  light 
and  glory,  and,  laying  his  hands  upon  the  heads  of  the 
modern  prophet  Joseph  Smith  and  a  companion  in  the  min- 
istry, conferred  upon  them  the  Aaronic  Priesthood,  say- 
ing: 


The  Voice  of  John  the  Baptist  Again  Heard       83 

"Upon  you  my  fellow  servants,  in  the  name  of  Messiah 
I  confer  the  Priesthood  of  Aaron,  which  holds  the  keys  of 
the  ministering  of  angels,  and  of  the  gospel  of  repentance, 
and  of  baptism  by  immersion  for  the  remission  of  sins." 
(Doctrine  and  Covenants,  Sec.  13). 

Thus  was  fulfilled  in  part  the  vision  prophecy  of  the  an- 
cient Revelator,  that  in  the  last  days  an  angel  would  come, 
"having  the  everlasting  Gospel  to  preach  unto  them  that 
dwell  on  the  earth."  (See  Rev.  14:6,  7). 

Repentance,  which  stands  eternally  established  as  an  in- 
dispensable condition  of  salvation,  is  today  proclaimed 
anew  under  the  authority  of  the  restored  Priesthood,  and 
the  call  is  to  every  nation,  kindred,  tongue,  and  people.  The 
second  advent  of  the  Christ  is  near,  and  but  little  time  re- 
mains to  prepare  for  His  coming,  which  shall  be  in  power 
and  great  glory,  to  the  accompaniment  of  the  resurrection 
of  the  righteous  dead,  the  glorification  of  the  worthy  who 
are  still  in  the  flesh,  and  the  destruction  of  the  wilfully  and 
hopelessly  wicked. 

Repentance,  as  the  ordained  requirement  whereby  remis- 
sion of  sins  may  be  attained,  consists  essentially  in  a  gen- 
uine sorrow  for  sin  and  comprises:  (1)  a  personal  convic- 
tion of  guilt;  (&)  an  earnest  desire  to  secure  foregiveness ; 
and  (3)  a  resolute  determination  to  forsake  sin  and  follow 
the  path  of  righteous  living.  The  first  step  in  the  course  of 
effective  repentance  consists  in  the  acknowledgment  or 
confession  of  sin  before  God;  the  second  in  the  sinner  for- 
giving those  who  have  sinned  against  him;  and  the  third 
in  his  acceptance  of  Christ's  atoning  sacrifice  as  shown  by 
a  willingness  to  obey  the  further  requirements  embodied  in 
the  Gospel  of  salvation. 

1.  Without  sincere  confession  of  sin  repentance  is  im- 
possible. The  Apostle  John  declared  the  solemn  truth: 


84»  Tine  Vitality  of  Mormonism 

"If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us.  If  we  confess  our  sins,  he  is  faithful 
and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
unrighteousness."  (1  John  1:8,  9). 

In  this  modern  age  the  voice  of  the  Lord  Jesus  Christ 
has  been  heard  to  the  same  effect: 

"Verily  I  say  unto  you,  I,  the  Lord,  forgive  sins  unto 
those  who  confess  their  sins  before  me  and  ask  forgiveness, 
who  have  not  sinned  unto  death." 

And  further: 

"By  this  ye  may  know  if  a  man  repenteth  of  his  sins. 
Behold,  he  will  confess  them  and  forsake  them."  (Doctrine 
and  Covenants  64:7;  and  58:43). 

2.  The  sinner  must  be  willing  to  grant  forgiveness  to 
others  if  he  would  secure  that  boon  to  himself.  In  teaching 
us  how  to  pray,  the  Lord  specified  the  condition  on  which 
forgiveness  may  rationally  be  asked:  "Forgive  us  our 
debts  as  we  forgive  our  debtors."  No  hope  of  forgiveness  is 
justified  if  in  our  hearts  we  are  unforgiving,  "For,"  said  the 
Christ,  "if  ye  forgive  men  their  trespasses,  your  heavenly 
Father  will  also  forgive  you:  But  if  ye  forgive  not  men 
their  trespasses,  neither  will  your  Father  forgive  your  tres- 
passes." (Matt.  6:14,  15). 

Through  His  revelations  to  the  restored  Church  in  the 
current  age,  the  Lord  has  emphasized  this  essential  element 
of  repentance: 

"Wherefore  I  say  unto  you,  that  ye  ought  to  forgive  one 
another,  for  he  that  forgiveth  not  his  brother  his  trespasses, 
standeth  condemned  before  the  Lord,  for  there  remaineth 
in  him  the  greater  sin.  I,  the  Lord,  will  forgive  whom  I 
will  forgive,  but  of  you  it  is  required  to  forgive  all  men." 
(Doctrine  and  Covenants  64:9,  10). 


The  Voice  of  John  the  Baptist  Again  Heard       85 

3.  Contrite  repentance  will  naturally  lead  the  penitent 
to  do  all  he  can  to  make  amends  for  past  offenses,  and  to 
comply  with  the  conditions  on  which  forgiveness  is  predi- 
cated. And  as  he  learns  that  baptism  at  the  hands  of  one 
invested  with  Divine  authority  is  essential,  he  will  seek  such 
a  servant  of  God,  and  humbly  submit  himself  to  the  ordi- 
nance whereby  citizenship  in  the  Kingdom  of  God  may  be 
established. 

Without  repentance  salvation  is  impossible.  The  Savior 
followed  the  ringing  call  of  His  forerunner  with  the  com- 
mand: "Repent  ye  and  believe  the  Gospel"  (Mark  1:15). 
So  also  taught  the  Apostles  of  old,  that  God  "commandeth 
all  men  everywhere  to  repent"  (Acts  17:30).  And  in  the 
present  dispensation  the  word  of  God  has  come  through  the 
Prophet  Joseph  Smith: 

"And  we  know  that  all  men  must  repent  and  believe  on 
the  name  of  Jesus  Christ,  and  worship  the  Father  in  his 
name,  and  endure  in  faith  on  his  name  to  the  end,  or  they 
cannot  be  saved  in  the  kingdom  of  God."  (Doctrine  and 
Covenants  20:29). 

Against  the  awful  danger  of  procrastination,  whereby 
the  ability  to  repent  may  be  forfeited,  the  Book  of  Mor- 
mon solemnly  warns: 

"For  behold,  this  life  is  the  time  for  men  to  prepare  to 
meet  God;  yea,  behold  the  day  of  this  life  is  the  day  for 
men  to  perform  their  labors,  .  .  .  For  behold,  if  ye  have 
procrastinated  the  day  of  your  repentance,  even  until  death, 
behold,  ye  have  become  subjected  to  the  spirit  of  the  devil, 
and  he  doth  seal  you  his ;  therefore,  the  Spirit  of  the  Lord 
hath  withdrawn  from  you,  and  hath  no  place  in  you,  and 
the  devil  hath  all  power  over  you."  (Book  of  Mormon, 
Alma  34:32,  35). 


86  The  Vitality  of  Mormonism 


ARISE  AND  WASH  AWAY  THY  SINS 

The  Only  Way 

WE  believe  that  the  first  principles  and  ordinances  of 
the  Gospel  are  :  (  1  )  Faith  in  the  Lord  Jesus  Christ  ; 
(2)  Repentance;  (3)  Baptism  by  immersion  for  the  remis- 
sion of  sins;  (4)  Laying  on  of  hands  for  the  gift  of  the 
Holy  Ghost.  (Articles  of  Faith,  4s). 

"Men  and  brethren,  what  shall  we  do?"  Such  was  the 
eager,  anguished,  almost  despairing  cry  of  the  humbled 
multitude  who,  at  the  first  Pentecost  following  the  cruci- 
fixion of  Qirist,  were  brought  to  a  realization  of  their 
awful  guilt  through  the  inspired  utterances  of  Peter,  the 
presiding  Apostle. 

What  shall  we  do?  What  can  we  do?  Is  hope  yet  open 
to  us?  This  is  the  wail  of  contritely  penitent  souls,  every- 
where, always.  When  convicted  of  sin  at  the  bar  of  his  own 
conscience  through  genuine  repentance,  when  at  last  able  to 
see  himself  in  all  the  repulsive  pollution  of  his  transgression, 
the  self-accusing  sinner  yearns  with  fervid  purpose  to  make 
all  possible  reparation  and  is  zealous  to  learn  and  obey 
the  conditions  of  forgiveness,  if  such  there  be. 

To  every  soul  thus  brought  into  the  depths  through  the 
benign  though  afflicting  influences  of  repentance,  to  all  who 
thus  appeal  for  mercy  and  rescue,  the  answer  is  direct  and 
prompt  : 

"Repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shall  re- 
ceive the  gift  of  the  Holy  Ghost."  (See  Acts  2:37-39). 

The  promise  of  remission  is  as  wide  as  the  domain  of 


Arise  and  Wash  Away  Thy  Sm*  87 

sin;  for,  excepting  those  (and  be  it  said  to  our  comfort  that 
they  are  few)  who  sink  so  far  into  the  quagmire  of  iniquity 
as  to  be  numbered  among  the  "sons  of  perdition,"  to  whom 
effective  repentance  is  impossible,  all  may  be  saved  by  com- 
pliance with  the  requirements  set  forth  by  the  Author  of 
the  plan  of  salvation.  The  need  of  forgiveness  is  likewise 
universal;  "for  there  is  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinneth  not"  (Eccles.  7:20). 

Is  it  not  reasonable,  and  wholly  in  keeping  with  the  ordi- 
nary ways  of  men  in  their  mutual  dealings,  that  some  sub- 
stantial evidence  shall  be  demanded  to  attest  the  genuine- 
ness of  the  repentance  we  voice  in  words?  Is  it  enough  that 
the  debtor  shall  merely  acknowledge  his  obligation  and 
express  regret  that  he  has  not  heretofore  been  able  to  meet 
it?  He  must  do  something  more,  or  he  remains  forever  in 
debt.  The  seal  by  which  repentance  is  validated  is  Bap- 
tism in  water  for  the  remission  of  sins;  for  by  this  is  the 
blood  of  Jesus  Christ  made  effective  to  cleanse  from  sin. 
(See  1  John  1:7). 

The  voice  in  the  wilderness  heralding  the  advent  of  the 
Lord,  the  proclamation  that  aroused  Jerusalem  and  rever- 
berated throughout  Judea  and  Galilee,  was  "the  baptism  of 
repentance  for  the  remission  of  sins."  (Mark  1:4;  Luke 
3:3).  The  cleansing  ordinance  was  not  to  be  administered 
indiscriminately,  however;  it  was  reserved  for  those  who 
had  brought  forth  "fruits  meet  for  repentance,"  those  whose 
profession  of  penitence  was  a  true  index  to  their  contrite 
state. 

Saul  of  Tarsus  when  rebuked  for  his  ill-directed  zeal  in 
persecuting  the  Lord's  own,  exclaimed  in  agony:  "What 
shall  I  do,  Lord?"  By  the  mouth  of  devout  Ananias  came 
the  answer:  "Arise,  and  be  baptized  and  wash  away  thy 
sins."  (See  Acts  22).  And  Saul,  thereafter  known  as 


88  The  Vitality  of  Mormonum 

Paul,  a  preacher  of  righteousness  and  an  Apostle  of  the 
Lord  Jesus  Christ,  taught  the  saving  doctrine  that  by  bap- 
tism in  water  comes  regeneration  from  sin. 

Pastors  and  prophets  who  ministered  to  the  ancient  fold 
of  Christ  on  the  American  continent  led  the  people  in  the 
same  path,  that  of  repentance  and  baptism  by  water,  the 
only  way  by  which  remission  of  sins  could  then  or  can  ever 
be  secured.  Read  for  yourselves  in  the  Book  of  Mormon, 
which  is  verily  the  Scripture  of  the  Western  Continent: 

"For  the  gate  by  which  ye  should  enter,  is  repentance, 
and  baptism  by  water;  and  then  cometh  a  remission  of  your 
sins  by  fire,  and  by  the  Holy  Ghost."  (2  Nephi  31 :17). 

"Shew  unto  your  God  that  ye  are  willing  to  repent  of 
your  sins,  and  enter  into  a  covenant  with  Him  to  keep  His 
commandments,  and  witness  it  unto  Him  this  day,  by  going 
into  the  waters  of  baptism."  (Alma  7:15). 

Hear  the  words  of  the  Lord  Jesus  Christ  through  the 
prophet  Mormon: 

"Turn,  all  ye  Gentiles  from  your  wicked  ways,  and  re- 
pent of  your  evil  doings,  of  your  lyings  and  deceivings,  and 
of  your  whoredoms,  and  of  your  secret  abominations,  and 
your  idolatries,  and  of  your  murders,  and  your  priestcrafts, 
and  your  envyings,  and  your  strifes,  and  from  all  your  wick- 
edness and  abominations,  and  come  unto  me,  and  be  bap- 
tized in  my  name,  that  ye  may  receive  a  remission  of  your 
sins,  and  be  filled  with  the  Holy  Ghost,  that  ye  may  be  num- 
bered with  my  people,  who  are  of  the  house  of  Israel."  (3 
Nephi  30:2). 

And  further: 

"The  first  fruits  of  repentance  is  baptism;  and  baptism 
cometh  by  faith,  unto  the  fulfilling  the  commandments ;  and 
the  fulfilling  the  commandments  bringeth  remission  of  sins." 
(Moroni  8:25). 


Are  Babes  to  be  D owned?  89 

To  His  commissioned  servants  in  the  current  age,  the 
bearers  of  the  Holy  Priesthood  again  restored  to  earth,  the 
Lord  has  given  commandment  that  they  proclaim  anew  to 
the  world  the  same  unchangeable  truth,  that  only  through 
baptism  is  remission  of  sins  promised.  Thus  we  read: 

"But  thou  shalt  declare  repentance  and  faith  on  the 
Savior  and  remission  of  sins  by  baptism  and  by  fire,  yea, 
even  the  Holy  Ghost."  (Doctrine  and  Covenants  19:31). 

Such  is  the  immutable  law  of  God  throughout  the  ages. 
There  is  no  other  way  provided  on  earth  or  in  heaven  by 
which  the  merits  of  the  Atonement  of  Jesus  Christ  may 
bring  salvation  to  mankind. 


ARE  BABES  TO  BE  DAMNED? 

A  Horrible  Misconception 

THAT  baptism  is  essential  to  individual  salvation  is  a 
tenet  of  most  Christian  churches.  But  baptism  is 
enjoined  as  an  indispensable  requisite  to  remission  of  sins, 
and  as  the  one  and  only  gate  of  admission  to  the  Church 
of  Jesus  Christ  or  the  Kingdom  of  God.  Faith  in  God  and 
genuine  repentance  are  prerequisites  to  effective  baptism. 
In  all  consistency  and  justice,  therefore,  baptism  can  be 
required  of  those  only  who  are  capable  of  exercising  faith 
and  of  rendering  repentance. 

The  undeveloped  mind  of  a  babe  is  incapable  of  conceiv- 
ing sin,  of  experiencing  faith,  or  of  comprehending  repent- 
ance. Why  then  should  babes  be  baptized? 

We  search  in  vain  for  scriptural  authority  or  sanction 
of  the  practise  of  infant  baptism.  Christ  took  little  chil- 


90  The  Vitality  of  Mormonlsm 

dren  into  His  arms  and  blessed  them,  saying  to  those  who 
would  have  kept  the  innocents  from  Him  "Suffer  little  chil- 
dren, and  forbid  them  not,  to  come  unto  me:  for  of  such 
is  the  kingdom  of  heaven."  (Matt.  19:14). 

But  He  did  not  baptize  them ;  and,  as  an  early  writer  has 
tersely  remarked:  "From  the  action  of  Christ's  blessing 
infants,  to  infer  they  are  to  be  baptized,  proves  nothing  so 
much  as  that  there  is  a  want  of  better  argument;  for  the 
conclusion  would  with  more  probability  be  derived  thus: 
Christ  blessed  infants,  and  so  dismissed  them,  but  baptized 
them  not ;  therefore  infants  are  not  to  be  baptized." 

The  unscriptural  and  repellent  dogma  of  inherent  degen- 
eracy and  the  contaminating  effect  of  original  sin,  by 
which  every  child  is  born  vile  in  the  sight  and  judgment  of 
God,  long  cast  its  dark  shadow  over  the  minds  of  men. 
From  this  conception  sprang  the  practise  of  infant  bap- 
tism and  the  perverted  doctrine  of  assured  damnation  for 
all  babes  who  die  unbaptized.  Even  the  most  radical  of 
churches  has  modified  its  teaching  on  this  subject,  and 
today  permits  its  members  to  believe  that  children  who 
die  without  baptism  pass  to  a  state  of  partial  happiness 
and  content,  though  forever  denied  the  beatific  vision  of 
God. 

It  is  conceded,  of  course,  that  no  dictum,  dogma,  or  doc- 
trine of  men  can  determine  the  fate  of  souls,  infant  or  adult, 
in  the  hereafter ;  nevertheless,  theologic  precepts  have  direct 
effect  upon  the  thoughts  and  lives  of  mankind.  It  is  cheer- 
ing to  know  that  practically  all  Christendom  today  repudi- 
ates the  frightful  heresy  of  the  eternal  condemnation  of 
halies  who  die  without  baptism. 

Hear  now  the  word  of  "Mormonism"  on  the  matter  and 
note  the  time  of  its  enunciation.  In  1830  the  Book  of 


Are  Babes  to  be  Damned?  91 

Mormon  was  first  published.  Therein  we  read,  in  an  epistle 
of  the  ancient  prophet  Mormon  to  his  son  Moroni: 

''Listen  to  the  words  of  Christ,  your  Redeemer,  your 
Lord  and  your  God.  Behold,  I  came  into  the  world  not  to 
call  the  righteous,  but  sinners  to  repentance :  the  whole  need 
no  physician,  but  they  that  are  sick;  wherefore  little  chil- 
dren are  whole,  for  they  are  not  capable  of  committing  sin ; 
wherefore  the  curse  of  Adam  is  taken  from  them  in  me, 
that  it  hath  no  power  over  them;  and  the  law  of  circum- 
cision is  done  away  in  me.  And  after  this  manner  did  the 
Holy  Ghost  manifest  the  word  of  God  unto  me;  wherefore, 
my  beloved  son,  I  know  that  it  is  solemn  mockery  before 
God,  that  ye  should  baptize  little  children.  Behold  I  say 
unto  you,  that  this  thing  shall  ye  teach,  repentance  and 
baptism  unto  those  who  are  accountable  and  capable  of 
committing  sin;  yea,  teach  parents  that  they  must  repent 
and  be  baptized,  and  humble  themselves  as  their  little  chil- 
dren, and  they  shall  all  be  saved  with  their  little  children. 
And  their  little  children  need  no  repentance,  neither  bap- 
tism. Behold,  baptism  is  unto  repentance  to  the  fulfilling 
the  commandments  unto  the  remission  of  sins.  But  little 
children  are  alive  in  Christ,  even  from  the  foundation  of 
the  world.  .  .  .  Little  children  cannot  repent;  wherefore 
it  is  awful  wickedness  to  deny  the  pure  mercies  of  God 
unto  them,  for  they  are  all  alive  in  him  because  of  his 
mercy.  And  he  that  saith,  that  little  children  need  bap- 
tism, denieth  the  mercies  of  Christ,  and  setteth  at  nought 
the  atonement  of  him  and  the  power  of  his  redemption." 
(Book  of  Mormon,  Moroni  8:8-20). 

So  proclaims  the  Church  of  Jesus  Christ  of  Latter-day 
Saints  to  the  world  today.  Faith  in  God,  repentance  of 
sin,  baptism  by  water  and  of  the  Spirit,  are  required  of 
every  soul  that  comes  to  years  of  accountability  and  powers 


92  The  Vitality  of  Mormonism 

of  comprehension;  but  without  faith  and  repentance,  of 
which  only  understanding  minds  are  capable,  baptism  is  but 
a  perversion  of  the  Gospel  ordinance. 

The  Scriptures  relating  to  baptism  in  all  ages  and  of  all 
peoples  are  in  harmony  as  to  the  conditions  essential  to 
the  proper  reception  of  the  saving  rite.  In  a  revelation 
on  Church  government  given  through  Joseph  Smith  the 
Prophet,  in  April,  1830,  the  Lord  Jesus  Christ  thus  de- 
fined the  status  of  acceptable  candidates  for  baptism: 

"All  those  who  humble  themselves  before  God,  and  desire 
to  be  baptized  and  come  forth  with  broken  hearts  and  con- 
trite spirits,  and  witness  before  the  church  that  they  have 
truly  repented  of  all  their  sins,  and  are  willing  to  take  upon 
them  the  name  of  Jesus  Christ,  having  a  determination  to 
serve  him  to  the  end,  and  truly  manifest  by  their  works  that 
they  have  received  of  the  Spirit  of  Christ  unto  the  remis- 
sion of  their  sins,  shall  be  received  by  baptism  into  His 
Church."  (Doctrine  &  Covenants  20:37). 

These  conditions  exclude  all  who  have  not  reached  the 
age  and  capacity  of  discretion  and  understanding;  and  by 
specific  commandment  the  Lord  has  forbidden  the  Church 
to  administer  baptism  to  others: 

"No  one  can  be  received  into  the  Church  of  Christ,  unless 
he  has  arrived  unto  the  years  of  accountability  before  God, 
and  is  capable  of  repentance."  (Verse  71). 

By  revelation  the  Lord  has  designated  eight  years  as  the 
age  at  which  children  may  be  baptized  into  the  Church. 
At  an  earlier  age,  however,  children  are  to  be  brought  to 
the  elders  of  the  Church,  and  be  blessed  by  the  laying  on 
of  hands  in  the  name  of  Jesus  Christ,  after  the  pattern  set 
by  the  Master  in  the  course  of  His  personal  ministry. 


The  Watery  Grave  93 

—  24  -— 
THE  WATERY  GRAVE 

And  the  New  Birth 

WHILE  our  Lord  tarried  at  Jerusalem  following  the 
first  Passover  festival  after  the  beginning  of  His 
public  ministry,  there  came  unto  Him  by  night  a  certain 
ruler  of  the  Jews.  The  visitor  was  of  the  Pharisees  and  a 
member  of  the  great  Sanhedrin,  or  supreme  council  of  the 
nation.  There  is  significance  in  the  circumstance  that 
Nicodemus  sought  Christ  by  night.  Read  John  3:1-21. 
We  must  credit  the  man  with  a  genuine  desire  to  learn  of 
the  doctrines  taught  by  the  newly  recognized  Prophet  from 
Galilee,  whose  fame  was  already  widely  spread ;  but  it  ap- 
pears that  pride  of  station  or  fear  of  criticism  led  him  to 
seek  an  interview  under  cover  of  darkness  and  privacy. 

Speaking  for  himself  and  probably  for  his  official  asso- 
ciates, Nicodemus  thus  addressed  the  Savior:  "Rabbi,  we 
know  that  thou  art  a  teacher  come  from  God:  for  no  man 
can  do  these  miracles  that  thou  doest,  evcept  God  be  with 
him." 

Without  waiting  for  specific  questions,  "Jesus  answered 
and  said  unto  him,  Verily,  verily,  I  say  unto  thee,  Except 
a  man  be  born  again,  he  cannot  see  the  kingdom  of  God." 

The  learned  Jew  expressed  surprise,  if  not  incredulity. 
"How  can  a  man  be  born  when  he  is  old?"  he  asked;  "can 
he  enter  the  second  time  into  his  mother's  womb,  and  be 
born?"  Even  after  further  explanation  of  the  plan  pro- 
vided for  the  salvation  of  mankind,  the  eminent  Rabbi  and 
Sanhedrist  exclaimed:  "How  can  these  things  be?"  Our 
Lord's  reply  must  have  been  humbling  if  not  humiliating 
to  the  man :  "Art  thou  a  master  of  Israel,  and  knowest  not 


94  The  Vitality  of  Mormonism 

these  things?"  The  conditions  of  citizenship  in  the  king- 
dom of  God  are  so  simple  that  even  the  unscholarly  may 
understand  and  obey. 

Beyond  question  the  second  birth  specified  to  Nicodemus 
as  so  thoroughly  indispensable  that  without  it  no  man  can 
ever  see  the  kingdom  of  God  is  baptism  by  water,  and  by 
the  ministry  of  the  Spirit  or  the  Holy  Ghost. 

The  efficacy  of  baptism  as  a  means  of  securing  remission 
of  sins  and  of  attaining  entrance  to  the  Church  of  Jesus 
Christ,  which  is  the  kingdom  of  God,  lies  in  the  fact  that 
this  is  the  ordinance  prescribed  by  Divine  authority, 
whereby  the  Savior's  atoning  sacrifice  may  be  made  oper- 
ative and  effective.  Salvation  is  not  to  be  had  for  the  mere 
asking ;  it  is  nevertheless  made  accessible  to  all  through  faith 
and  prescribed  works. 

Simple  as  is  the  outward  or  physical  process,  there  is 
profound  symbolism  in  the  baptismal  rite.  As  seen,  Christ 
compared  it  to  a  birth,  an  entrance  into  a  new  world  or 
state  of  being.  No  such  symbolism  obtains  in  baptism  ex- 
cept by  complete  immersion  in  water  and  a  coming  forth 
therefrom. 

Water  baptism  has  also  been  very  impressively  compared 
to  burial  and  resurrection;  and  the  comparison  is  meaning- 
less except  the  baptism  be  by  immersion  followed  by  a  rising 
from  the  watery  grave.  Paul  evidently  so  knew,  as  his 
words  attest:  "Know  ye  not  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ  were  baptized  into  his  death? 
Therefore  we  are  buried  with  him  by  baptism  into  death: 
that  like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness 
of  life.  For  if  we  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion." (Rom.  6:3-5;  see  also  Col. 


The  Watery  Grave  95 

Christ  Himself  was  baptized  "to  fulfill  all  righteousness," 
and  His  baptism  at  the  hands  of  John  was  by  immersion,  as 
is  evidenced  by  the  fact  that  He  "went  up  straightway  out 
of  the  water." 

Have  you  read  the  story  of  the  contrite  Ethiopian 
eunuch,  treasurer  to  Queen  Candace?  After  listening  to 
Philip's  exposition  of  the  Scriptures,  as  the  two  rode  to- 
gether, the  Ethiopian  desired  baptism,  and,  Philip  consent- 
ing, "he  commanded  the  chariot  to  stand  still:  and  they 
went  down  both  into  the  water,  both  Philip  and  the  eunuch ; 
and  he  baptized  him.  And  when  they  were  come  up  out 
of  the  water,  the  Spirit  of  the  Lord  caught  away  Philip, 
that  the  eunuch  saw  him  no  more;  and  he  went  on  his  way 
rejoicing."  (See  Acts  8:26-39).  Did  Philip,  who  was  di- 
rected in  this  ministry  by  the  angel  of  the  Lord,  err  in 
administering  baptism  by  immersion? 

Theologians  are  generally  agreed  that  for  centuries  after 
the  time  of  Christ  immersion  was  the  only  mode  of  author- 
ized baptism;  and  philologists  testify  that  the  very  word 
"baptize"  is  derived  from  the  Greek  verb  meaning  to  im- 
merse or  bury.  The  Holy  Scriptures  prescribe  baptism  by 
immersion  as  essential  to  salvation,  and  none  other  form 
is  validated  by  the  Word  of  God. 

To  the  Nephites  on  the  Western  Continent  the  resurrected 
Lord  appeared  soon  after  His  ascension  from  the  Mount  of 
Olives.  He  gave  the  people  explicit  instructions  as  to  the 
way  in  which  the  essential  ordinance  of  baptism  by  immersion 
was  to  be  administered. 

Baptism  as  prescribed  by  revelation  in  the  present  age  is 
after  the  same  pattern;  and  every  baptism  administered  in 
the  Church  of  Jesus  Christ  of  Latter-day  Saints  is  by 
immersion.  (See  Doctrine  &  Covenants  20:72-74). 


w 


96  The  Vitality  of  Mormonism 

—  25  — 
THE  BAPTISM  OF  FIRE 

Power  of  the  Spirit 

E  believe  that  the  first  principles  and  ordinances  of 
the  Gospel  are : — (1)  Faith  in  the  Lord  Jesus  Christ ; 
Repentance;  (3)  Baptism  by  immersion  for  the  remis- 
sion of  sins;  (4)  Laying  on  of  hands  for  the  gift  of  the 
Holy  Ghost.  (Articles  of  Faith  4). 

John  the  Baptist  proclaimed  the  necessity  of  repentance 
and  of  baptism  by  water,  which  latter  he  administered  to 
all  who  came  in  contrition  seeking  admission  to  the  kingdom 
of  God.  With  equal  fervency,  this  voice  crying  in  the 
wilderness  foretold  a  second  or  higher  baptism,  which, 
however,  John  was  not  authorized  to  give.  This  he  char- 
acterized as  the  baptism  of  fire  and  the  Holy  Ghost,  ordained 
to  follow  his  administration,  and  to  be  given  by  that  Mightier 
One,  whose  preeminence  John  delighted  to  proclaim.  This 
was  the  Baptist's  testimony: 

"I  indeed  baptize  you  with  water  unto  repentance:  but 
he  that  cometh  after  me  is  mightier  than  I,  whose  shoes 
I  am  not  worthy  to  bear :  he  shall  baptize  you  with  the  Holy 
Ghost,  and  with  fire."  (Matt.  3 :11 ). 

That  the  Mightier  One  referred  to  was  none  other  than 
Jesus  the  Christ  is  thus  set  forth  in  the  words  of  John: 
"Behold  the  Lamb  of  God.  .  .  .  This  is  he  of  whom  I 
said,  After  me  cometh  a  man  which  is  preferred  before  me: 
for  he  was  before  me.  .  .  .  And  I  knew  him  not:  but  he 
that  sent  me  to  baptize  with  water,  the  same  said  unto  me, 
Upon  whom  thou  shalt  see  the  Spirit  descending,  and  re- 
maining on  him,  the  same  is  he  which  baptizeth  with  the 
Holy  Ghost."  (John  1:29-33). 


The  Baptism  of  Fire  97 

In  His  incisive  instructions  to  Nicodemus  respecting  the 
works  essential  to  salvation,  the  Savior  did  not  stop  with 
the  specification  of  the  watery  birth.  Baptism  by  immersion 
in  water,  though  administered  by  one  invested  with  the  power 
of  the  Holy  Priesthood,  is  incomplete  without  the  quicken- 
ing effect  of  the  Spirit.  "Born  of  water  and  of  the  Spirit" 
is  the  indispensable  status  of  every  man  who  shall  gain  ad- 
mission to  the  kingdom  of  God. 

While  yet  in  the  flesh  our  Lord  specifically  and  repeatedly 
assured  the  Apostles  that  after  His  departure  the  Com- 
forter or  the  Spirit  of  Truth  would  be  sent  unto  them ;  and 
the  scriptural  context  plainly  shows  that  these  expressive 
appellations  have  reference  solely  to  the  Holy  Ghost.  Amidst 
the  solemnities  of  His  ascension,  the  Lord  reiterated  these 
assurances  of  a  spiritual  baptism,  saying :  "For  John  truly 
baptized  with  water;  but  ye  shall  be  baptized  with  the 
Holy  Ghost  not  many  days  hence."  (Acts  1:5). 

A  rich  fulfilment  was  realized  at  the  succeeding  Pentecost, 
when  the  assembled  Apostles  were  endowed  with  unprece- 
dented power  from  heaven,  being  filled  with  the  influence  of 
the  Holy  Ghost  so  that  they  spake  in  tongues  other  than 
their  own  as  the  Spirit  gave  them  utterance.  An  outward 
manifestation  of  this  Divine  investiture  was  seen  in  the 
tongues  of  flame  which  rested  upon  them  severally.  The 
Lord's  promise,  so  miraculously  fulfilled  upon  themselves, 
was  repeated  by  the  Apostles  to  those  who  sought  their  in- 
struction. Conditioned  upon  their  repentance  and  baptism 
in  water,  Peter  assured  the  penitent  Jews  that  they  should 
"receive  the  gift  of  the  Holy  Ghost."  (Acts  2:38). 

That  the  bestowal  of  the  Holy  Ghost  is  an  ordinance  re- 
quiring higher  authority  than  that  by  which  water  baptism 
may  be  performed  is  evidenced  by  Scripture.  Philip — not 


98  The  Vitality  of  Mormonism 

the  Apostle  Philip,  but  presumably  one  of  the  seven  men 
who  had  been  set  apart  for  a  lesser  ministry  (Acts  6:3-6) — 
preached  to  the  Samaritans  and  baptized  many.  Plainly 
Philip  was  empowered  to  administer  water  baptism;  and  it 
is  equally  clear  that  an  authority  greater  than  his  was 
requisite  for  the  higher  baptism  of  the  Spirit  or  the  con- 
ferring of  the  Holy  Ghost  by  the  laying  on  of  hands.  To 
this  the  Scriptures  testify: 

"Now  when  the  apostles  which  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John:  Who,  when  they  were  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost: 
(For  as  yet  he  was  fallen  upon  none  of  them:  only  they 
were  baptized  in  the  name  of  the  Lord  Jesus.)  Then  laid 
they  their  hands  on  them,  and  they  received  the  Holy 
Ghost."  (Acts  8:14-17). 

Very  illuminating  is  the  instance  of  Paul's  ministry  unto 
certain  devout  Ephesians  (Acts  19:1-7)  who  professed  to 
have  been  baptized  "unto  John's  baptism,"  but  who  were 
plainly  uninstructed  as  to  the  necessity  of  the  baptism  of  the 
Spirit.  It  is  probable  that  these  men  had  submitted  to  im- 
mersion by  unauthorized  hands;  and  therefore  Paul  caused 
that  they  be  baptized  "in  the  name  of  the  Lord  Jesus.  And 
when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost 
came  on  them;  and  they  spake  with  tongues,  and  proph- 
esied." 

To  the  Twelve  Disciples  who  were  ordained  by  the  resur- 
rected Lord  among  the  Nephites  on  the  American  continent, 
Christ  gave  special  power,  so  that  all  baptized  believers  upon 
whom  they  would  lay  their  hands  should  receive  the  Holy 
Ghost;  and  thus  is  the  assurance  recorded: 

"Yea,  blessed  are  they  who  shall  believe  in  your  words, 
and  come  down  into  the  depths  of  humility  and  be  baptized, 


In  the  Name  of  God,  Amen!  99 

for  they  shall  be  visited  with  fire  and  with  the  Holy  Ghost, 
and  shall  receive  a  remission  of  their  sins."  (Book  of 
Mormon,  3  Nephi  12:2;  see  also  Moroni,  chap.  2.) 

And  in  this  modern  day,  the  authority  of  both  the  Lesser 
or  Aaronic  Priesthood,  which  is  requisite  to  water  baptism, 
and  of  the  Higher  or  Melchizedek  Priesthood,  without  which 
the  gift  of  the  Holy  Ghost  cannot  be  authoritatively  be- 
stowed, has  been  restored  to  earth,  through  the  Prophet 
Joseph  Smith.  The  Elders  of  the  Church  today  are  com- 
manded to  preach  the  Gospel,  to  baptize  the  penitent,  "And 
to  confirm  those  who  are  baptized  into  the  church,  by  the 
laying  on  of  hands  for  the  baptism  of  fire  and  the  Holy 
Ghost,  according  to  the  Scriptures."  (Doctrine  &  Covenants 
20:41). 

—  26  — 
IN  THE  NAME  OF  GOD,  AMEN! 

Authority  of  the  Holy  Priesthood  Again  Operative  on  Earth 

WE  believe  that  a  man  must  be  called  of  God,  by  proph- 
ecy, and  by  the  laying  on  of  hands,  by  those  who 
are  in  authority,  to  preach  the  Gospel  and  administer  in 
the  ordinances  thereof.  (Articles  of  Faith  No.  5). 

We  have  seen  that  certain  ordinances,  prescribed  by  the 
Lord  Jesus  Christ,  are  indispensable  to  salvation.  Without 
baptism  by  water  and  the  conferment  of  the  Holy  Ghost  by 
the  laying  on  of  hands  no  man  can  enter  the  kingdom  of 
God,  for  so  the  Lord  hath  affirmed  and  so  the  Scriptures 
attest. 

The  outward  form,  mode,  or  operation  in  each  of  these 
sacred  and  far-reaching  rites  is  notably  simple.  So  far  as 
the  physical  procedure  is  concerned,  any  man  of  ordinary 


100  The  Vitality  of  Mormonism 

ability  may  learn  to  perform  the  ceremony,  and  that  with 
a  few  minutes'  oral  instruction  or  reading.  The  same  may 
be  said  of  many  ordinances  prescribed  in  human  institutions. 
One  may  readily  commit  to  memory  and  learn  to  speak  with 
due  impressiveness  the  words  by  which  a  college  degree  is 
conferred  upon  the  successful  student,  the  formula  by  which 
man  and  woman  are  united  in  the  bonds  of  wedlock,  or  the 
judicial  pronouncement  by  which  one  prisoner  is  restored  to 
liberty  and  another  condemned. 

But,  as  everybody  knows,  to  make  the  utterance  effective 
he  who  speaks  must  be  invested  with  specific  authority, 
without  which  his  presumption  to  officiate  would  be  a  punish- 
able offense  under  the  secular  law.  Are  consistency  and 
reason  less  to  be  considered  in  matters  of  Divine  admin- 
istration than  in  the  affairs  of  mortals? 

Healing  ministry  to  the  afflicted  in  the  name  of  Jesus 
Christ  is  one  of  the  gifts  of  the  Spirit  implanted  in  the 
Church.  The  Apostles  of  old  so  administered,  and  with 
such  effect  that  disease  was  stayed  and  evil  spirits  were 
rebuked.  Certain  vagabond  Jews  once  attempted  to  imitate 
Paul  in  his  authoritative  functions,  and  among  them  were 
the  seven  sons  of  Sceva  chief  of  the  priests.  (See  Acts  19: 
11-18).  Unto  a  suffering  demoniac  these  evil  and  pre- 
sumptuous men,  void  of  authority  and  power,  undertook  to 
minister,  solemnly  pronouncing  the  words:  "We  adjure 
you  by  Jesus,"  and  then,  as  if  to  put  beyond  question  the 
Name  in  which  they  blasphemously  essayed  to  speak,  added 
"whom  Paul  preacheth."  But  the  demon  in  the  man  laughed 
them  to  scorn,  and  cried  aloud  in  derision :  "Jesus  I  know, 
and  Paul  I  know;  but  who  are  ye?" 

The  Apostles  who  were  with  the  Lord  in  the  flesh  had  been 
ordained  by  Him  to  the  Holy  Priesthood;  and  Paul  who 
was  later  called  into  the  ministry  was  ordained  by  the  lay- 


In  the  Name  of  God,  Amen!  101 

ing  on  of  hands  of  those  in  authority.  (Acts  13:2-4).  Even 
the  evil  spirits  acknowledged  their  authority,  as  earlier  the 
demons  had  acclaimed  the  Christ  "Jesus,  thou  Son  of  the 
Most  High  God."  (See  Mark  5:7).  But  for  the  vaga- 
bond pretenders  there  was  contempt  and  humiliation. 

And  what  of  the  impressive  lesson  taught  by  the  experi- 
ence of  Simon  the  sorcerer?  (See  Acts  8:18-24).  He 
marveled  at  the  power  demonstrated  through  the  Apostles; 
for  to  the  baptized  believers  upon  whom  they  laid  their 
hands  came  the  Holy  Ghost  with  manifestations  of  spiritual 
endowment.  His  mind,  heart  and  motive  darkened  by  sin, 
Simon  sought  to  buy  with  money  the  power  that  only  the 
call  of  God  could  impart:  "But  Peter  said  unto  him, 
Thy  money  perish  with  thee,  because  thou  hast  thought  that 
the  gift  of  God  may  be  purchased  with  money.  Thou  hast 
neither  part  nor  lot  in  this  matter:  for  thy  heart  is  not 
right  in  the  sight  of  God.  Repent  therefore  of  this  thy 
wickedness,  and  pray  God,  if  perhaps  the  thought  of  thine 
heart  may  be  forgiven  thee.  For  I  perceive  that  thou  art 
in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity."  (Acts 
8:20-23). 

Far  surpassing  anything  and  all  that  man  can  bestow  is 
the  authority  to  preach  the  Word  of  God  and  administer 
Divine  ordinances  through  the  investiture  of  the  Holy  Priest- 
hood. While  Israel  lived  under  the  Law,  bereft  of  the  ful- 
ness of  spiritual  light  such  as  the  Gospel  alone  can  give, 
Jehovah  repeatedly  manifested  His  righteous  jealousy  or 
zeal  in  behalf  of  His  appointed  servants  and  against  all 
who  pretended  to  arrogate  authority  unto  themselves.  Read 
the  story  of  wicked  Korah  and  his  associates  in  their  at- 
tempt to  minister  in  the  priest's  office  (Numbers  16)  ;  con- 
sider the  rejection  of  Saul,  king  of  Israel,  who  offended  by 
undertaking  to  discharge  the  functions  of  the  Lord's  proph- 


102  The  Vitality  of  Mormonism 

et  (1  Sam.  13:8-14).  And  think  of  Uzziah,  king  of 
Judah,  who  died  an  outcast  and  a  leper,  through  the  visita- 
tion of  punishment  for  having  presumed  to  officiate  without 
priestly  ordination.  (2  Chron.  26). 

In  the  establishment  of  His  Church  among  the  ancient 
Americans,  the  Lord  was  specific  in  conferring  upon  certain 
men  the  authority  to  baptize,  to  lay  on  hands  for  the  giving 
of  the  Holy  Ghost,  administer  the  sacrament  of  bread  and 
wine,  and  otherwise  to  officiate  in  the  ordinances  pertaining 
to  the  Holy  Priesthood.  By  personal  ordination  the  Lord 
invested  His  chosen  representatives  to  minister  in  His  Name. 
(Book  of  Mormon,  3  Nephi  11:21,  22;  12:  1,2;  18:5). 

So  also,  in  the  present  age,  authority  to  minister  in  the 
saving  ordinances  of  the  Gospel  must  be  given  of  God,  not 
assumed  by  man.  The  Church  of  Jesus  Christ  of  Latter-day 
Saints  proclaims  to  the  world  that  the  Holy  Priesthood, 
which  is  the  appointment  and  authority  to  officiate  in  the 
name  of  God,  has  been  restored  to  the  earth  in  modern  days, 
through  direct  dispensation  from  the  heavens  by  angelic 
ministry  to  the  Prophet  Joseph  Smith.  The  imperative 
urgency  of  the  call  is  thus  set  forth  in  current  revelation: 

"And  the  voice  of  warning  shall  be  unto  all  people,  by  the 
mouths  of  my  disciples,  whom  I  have  chosen  in  these  last 
days.  And  they  shall  go  forth  and  none  shall  stay  them, 
for  I  the  Lord  have  commanded  them.  .  .  .  Wherefore 
the  voice  of  the  Lord  is  unto  the  ends  of  the  earth,  that  all 
that  will  hear  may  hear:  Prepare  ye,  prepare  ye  for  that 
which  is  to  come,  for  the  Lord  is  nigh.  .  .  .  For  I 
the  Lord  cannot  look  upon  sin  with  the  least  degree  of 
allowance.  Nevertheless,  he  that  repents  and  does  the  com- 
mandments of  the  Lord  shall  be  forgiven."  (Doctrine  & 
Covenants  1). 


For  Time  Only  or  for  Eternity  103 

—  27  — 
FOR  TIME  ONLY  OR  FOR  ETERNITY 

Human  Institutions  and  Divine  Authority. 

ORGANIZATION  is  essential  to  human  advancement. 
The  Divine  affirmation  that  it  is  not  good  for  man  to 
be  alone  may  be  applied  not  only  to  the  union  of  the  sexes 
in  honorable  marriage,  upon  which  the  perpetuity  of  the 
race  depends,  but  also  to  the  association  of  humankind  in 
community  life,  without  which  cooperation  is  impossible  and 
the  achievements  of  united  purpose  would  be  unknown. 

It  is  natural  and  necessary  that  men  shall  establish  and 
maintain  institutions  for  community  betterment.  The  con- 
stitution of  every  liberal  government  recognizes  the  right 
of  individuals  to  associate  themselves  in  any  organization 
having  worthy  purpose,  in  harmony  with  the  spirit  of  law 
and  order,  and  not  interfering  with  the  rights  and  privileges 
of  non-members. 

Thus,  men  may  institute  societies,  associations,  and  clubs, 
guilds,  fraternities,  and  orders.  They  may  designate  their 
organization  as  a  church  if  they  choose,  and  may  enact  rules 
prescribing  conditions  of  admission,  and  providing  for  the 
administration  of  the  institution's  affairs.  They  may  go  so 
far  as  to  say  that  no  man  shall  be  admitted  to  the  church 
thus  created  except  he  be  baptized  by  immersion  in  water 
by  one  of  the  officials,  and  that  the  seal  of  membership  shall 
be  the  pronouncing  of  a  formula  accompanied  by  the  laying 
on  of  hands. 

But  who  of  us  would  hazard  his  reputation  as  a  rational 
being  by  asserting  or  even  believing  that  such  baptism,  ad- 
ministered by  an  authority  created  by  man,  can  be  of  effect 


104  The  Vitality  of  Mormonism 

in  assuring  remission  of  sins,  or  that  it  shall  be  recognized 
as  efficacious  by  the  powers  of  Heaven? 

Churches,  societies,  or  other  associations,  established  on 
purely  human  initiative  are  institutions  of  men;  they  can 
never  be  aught  else.  It  is  in  line  with  consistency  that  such 
organizations  bear  the  names  of  men,  or  that  they  be  known 
by  some  appellation  expressive  of  their  origin,  their  consti- 
tution, their  peculiarities  of  government,  their  location,  or 
some  other  distinguishing  feature.  Could  it  be  counted  less 
than  sacrilege  to  attach  the  name  of  Deity  to  a  church  called 
into  being  in  the  manner  we  have  assumed? 

The  Church  of  the  apostolic  epoch  was  the  organization 
that  Christ  had  established.  He  very  expressively  called 
it  My  Church  (Matt.  16:18);  and  after  His  departure, 
every  ordinance  therein  was  administered  in  the  name  of 
Jesus  Christ.  By  Divine  assurance  those  ordinances  were 
of  effect,  not  only  on  earth  but  in  Heaven,  not  alone  for 
time,  but  for  eternity.  Of  man-made  institutions,  of 
artificial  growths  though  bearing  the  titles  of  churchly  cults, 
the  Lord  emphatically  declared:  "Every  plant,  which  my 
heavenly  Father  hath  not  planted,  shall  be  rooted  up." 
(Matt.  15:13). 

In  the  course  of  His  ministrations  on  the  Western  Con- 
tinent, Jesus  Christ  established  His  Church,  and  thus  an- 
swered certain  inquiries  as  to  the  name  by  which  that  Church 
should  be  called : 

"Whatsoever  ye  shall  do,  ye  shall  do  it  in  my  name ;  there- 
fore ye  shall  call  the  church  in  my  name;  and  ye  shall  call 
upon  the  Father  in  my  name,  that  he  will  bless  the  church 
for  my  sake.  And  how  be  it  my  church,  save  it  be  called 
in  my  name?  For  if  a  church  be  called  in  Moses'  name, 
then  it  be  Moses'  church ;  or  if  it  be  called  in  the  name  of 
a  man,  then  it  be  the  church  of  a  man;  but  if  it  be  called 


For  Time  Only  or  for  Eternity  105 

in  my  name,  then  it  is  my  church,  if  it  so  be  that  they  are 
built  upon  my  gospel."  (Book  of  Mormon,  3  Nephi  27 :7,  8.) 

The  acts  of  a  public  official,  whether  of  local  or  national 
status,  are  effective  only  within  the  limits  of  the  jurisdiction 
he  represents.  City  ordinances  can  be  enforced  within  the 
boundaries  of  the  municipality,  but  not  beyond.  State 
legislatures  are  powerless  to  enact  laws  for  interstate  regula- 
tion. Congress  is  limited  in  specific  jurisdiction  to  the 
national  domain.  Yet,  in  the  face  of  these  fundamental 
facts,  there  are  men  who  assume  that  it  is  within  their 
province  to  legislate  in  spiritual  affairs,  and  to  alter,  annul, 
or  supersede  by  their  own  enactments,  the  laws  established 
by  Divine  authority  relating  to  membership  in  the  Kingdom 
of  God. 

In  the  current  age  the  Lord  has  established  His  Church 
upon  the  earth,  and  has  made  plain  the  portentous  fact 
that  while  honorable  obligations,  agreements,  and  contracts 
among  men  may  be  valid  under  human  laws,  He  is  in  no  way 
bound  by  such  exercise  of  mortal  agency  as  conditioning  the 
future  of  the  soul  after  death.  Ponder  these  declarations 
of  Jesus  Christ,  given  to  His  Church  in  1843 : 

"All  covenants,  contracts,  bonds,  obligations,  oaths, 
vows,  performances,  connections,  associations,  or  expecta- 
tions, that  are  not  made,  and  entered  into,  and  sealed,  by 
the  Holy  Spirit  of  promise,  of  him  who  is  anointed,  both  as 
well  for  time  and  for  all  eternity,  ....  are  of  no  efficacy, 
virtue  or  force,  in  and  after  the  resurrection  from  the  dead ; 
for  all  contracts  that  are  not  made  unto  this  end,  have  an 

end  when  men  are  dead And  everything  that  is  in 

the  world,  whether  it  be  ordained  of  men,  by  thrones,  or 
principalities,  or  powers,  or  things  of  name,  whatsoever 
they  may  be,  that  are  not  by  me,  or  by  my  word,  saith  the 
Lord,  shall  be  thrown  down,  and  shall  not  remain  after 


106  The  Vitality  of  Mormonism 

men  are  dead,  neither  in  nor  after  the  resurrection,  saith 
the  Lord  your  God."    (Doctrine  &  Covenants  132:5-13). 


—  28  — 
APOSTLES  AND  PROPHETS  NECESSARY 

The  Primitive  Church  and  the  Church  of  Latter  Days 

WE  believe  in  the  same  organization  that  existed  in  the 
Primitive  Church,  viz.:  apostles,  prophets,  pastors, 
teachers,  evangelists,  etc.  (Articles  of  Faith,  No.  6). 

Most  people  who  profess  belief  in  Christianity  accept  as 
a  scriptural  fact  the  establishment  of  the  Church  of  Jesus 
Christ,  through  the  Lord's  personal  ministry,  in  the  early 
days  of  what  we  call  the  Christian  Era,  the  period  that  has 
been  expressively  designated  the  meridian  of  time.  During 
the  many  centuries  between  the  days  of  Moses  and  the 
advent  of  Christ  in  the  flesh,  Israel  had  lived  under  the  Law, 
between  which  and  the  Gospel  a  clear  distinction  is  drawn 
in  Scripture.  Paul's  explicit  segregation  of  the  two  is 
cogent,  and  ample  for  illustration: 

"But  before  faith  came,  we  were  kept  under  the  law,  shut 
up  unto  the  faith  which  should  afterwards  be  revealed. 
Wherefore  the  law  was  our  schoolmaster  to  bring  us  unto 
Christ,  that  we  might  be  justified  by  faith.  But  after  that 
faith  is  come,  we  are  no  longer  under  a  schoolmaster.  For 
ye  are  all  the  children  of  God  by  faith  in  Christ  Jesus." 
(Gal.  3:23-26). 

The  Law  of  Moses,  the  schoolmaster's  administration 
which  was  constituted  for  the  discipline  of  a  people  unpre- 
pared to  receive  the  higher  tutoring  of  the  Gospel,  was  ful- 
filled and  therefore  abrogated  as  a  formal  and  obligatory 


Apostles  and  Prophets  Necessary  107 

system  through  the  earthly  ministry  of  the  Lord  Jesus 
Christ.  While  this  fulfilment  is  evidenced  by  the  whole  tenor 
of  New  Testament  Scripture,  a  most  direct  and  concise 
declaration  may  be  quoted  with  profit  from  the  Nephite 
Scriptures,  recorded  by  holy  men  who  officiated  under  Divine 
commission  on  the  American  continent  throughout  a  period 
of  approximately  six  centuries  before  and  four  centuries  af- 
ter the  birth  of  Christ.  The  prophet  Nephi  who  was  living 
at  the  time  of  our  Lord's  death,  resurrection,  and  ascension, 
incorporates  in  his  record  the  words  of  the  Resurrected 
Savior  as  follows: 

"Behold  I  say  unto  you,  that  the  law  is  fulfilled  that 
was  given  unto  Moses.  Behold,  I  am  he  that  gave  the  law, 
and  I  am  he  who  covenanted  with  my  people  Israel:  there- 
fore, the  law  in  me  is  fulfilled,  for  I  have  come  to  fulfil  the 
law ;  therefore  it  hath  an  end.  Behold,  I  do  not  destroy  the 
prophets,  for  as  many  as  have  not  been  fulfilled  in  me,  verily 
I  say  unto  you,  shall  all  be  fulfilled."  (Book  of  Mormon, 
3  Nephi  15:4-6). 

A  studious  reading  of  the  four  Gospels  demonstrates  that 
while  our  Lord  recognized  the  Jewish  hierarchy  as  admin- 
istrators of  an  existing  system  of  government,  and  com- 
plied with  all  lawful  requirements  thereof  as  such  applied  to 
Himself,  He  proclaimed  the  Gospel  of  the  Kingdom  in  place 
of  the  Mosaic  Law,  and  ordained  men  to  a  higher  Priesthood 
than  that  of  Aaron  under  which  the  priests  of  the  Jews 
claimed  to  operate.  He  commissioned  the  Twelve  Apostles 
(Matt.  10:1;  Mark  3:14;  Luke  6:13),  and  afterward  the 
Seventy  (Luke  10:1).  Unto  the  eleven  Apostles  who  had 
remained  faithful  the  Lord  gave  the  parting  instruction,, 
shortly  before  His  ascension:  "Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  every  creature."  The  Apostles 
labored  with  devoted  energy,  "And  they  went  forth,  and 


108  The  Vitality  of  Mormonism 

preached  every  where,  the  Lord  working  with  them,  and 
confirming  the  word  with  signs  following."  (See  Mark 
16:15-20). 

The  Apostles  clearly  understood  that  though  the  Master 
had  passed  from  earth  He  had  left  with  them  authority  and 
commandment  to  build  up  the  Church  as  an  established  or- 
ganization. One  of  their  early  official  acts  was  to  fill  the 
vacancy  in  their  own  body,  which  had  been  created  by  the 
apostasy  and  death  of  Judas  Iscariot.  It  is  evident  that 
they  considered  the  apostolic  body  to  comprise  twelve  mem- 
bers and  that  the  needs  of  the  Church  required  the  organiza- 
tion to  be  made  complete.  By  official  action  Matthias  was 
added  to  the  eleven.  (See  Acts  1 :21-26). 

Under  the  administration  of  the  Apostles  and  others  who 
officiated  by  their  direction  in  positions  of  lesser  authority, 
the  Church  of  Jesus  Christ  grew  in  membership  and  influ- 
ence. For  ten  years  or  more  following  our  Lord's  ascen- 
sion, Jerusalem  was  the  headquarters  of  the  Church,  but 
branches  were  established  in  the  outlying  provinces,  and 
these  branches,  or  local  "churches,"  were  officered  by 
bishops,  deacons,  and  other  ministers,  who  were  chosen  and 
ordained  by  apostolic  authority. 

We  find,  operating  in  their  sacred  callings  in  the  Primi- 
tive Church,  apostles,  prophets,  evangelists,  pastors,  teach- 
ers, elders,  bishops,  priests  and  deacons.  The  purpose  of 
these  several  offices  is  declared  to  be  "For  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ."  (Eph.  4:12). 

Every  office  so  established  is  necessary  to  the  development 
of  the  Church,  which  has  been  aptly  compared  to  a  per- 
fect body  with  its  several  members,  each  adapted  to  particu- 
lar function  and  all  coordinated  for  the  common  good.  In 
an  organization  planned  and  established  through  Divine 


When  Darkness  Covered  the  Earth  109 

wisdom,  there  are  neither  superfluities  nor  parts  wanting. 
Eye,  ear,  hand,  and  foot,  each  is  essential  to  the  symmetry 
and  physical  perfection  of  the  body;  in  the  Church  no  one 
in  authority  can  rightly  say  to  his  fellow:  "I  have  no  need 
of  thee."  (See  1  Cor.  12:12-21). 

The  Primitive  Church  was  of  comparatively  short  dura- 
tion. The  world  fell  into  spiritual  darkness,  and  a  restora- 
tion of  power  and  commission  from  the  Heavens  became 
necessary  to  the  reestablishment  of  the  Church  with  its 
ancient  blessings  and  privileges.  The  Church  of  Jesus 
Christ  of  Latter-day  Saints  proclaims  the  imperative  need 
of  "the  same  organization  that  existed  in  the  Primitive 
Church,"  and  solemnly  avers  that  through  the  ministration 
of  heavenly  beings  the  Church  of  Jesus  Christ  is  restored 
to  earth,  for  the  salvation  of  mankind  both  living  and  dead. 


—  29  — 
WHEN  DARKNESS  COVERED  THE  EARTH 

The  Long  Night  of  Apostasy 

WE  accept  as  fact  the  belief  common  to  Christendom 
that  the  Church  of  Christ  was  established  under  our 
Lord's  personal  direction  and  that  during  the  early  period 
of  apostolic  administration  the  Church  was  blessed  with 
rapid  growth  and  marvelous  development.  A  question  of 
profound  importance  confronts  us :  Has  the  Church  of  Jesus 
Christ  maintained  an  organized  existence  upon  the  earth 
from  the  apostolic  age  to  the  present? 

We  affirm  that  with  the  passing  of  the  apostolic  period 
the  Church  drifted  into  a  condition  of  apostasy,  whereby 
succession  in  the  Holy  Priesthood  was  broken;  and  that 


110  The  VitaUty  of  Mormonism 

the  Church  as  an  earthly  organization  operating  under 
Divine  direction  and  having  authority  to  officiate  in  spir- 
itual ordinances  ceased  to  exist  among  men.* 

We  affirm  that  this  great  apostasy,  whereby  the  world 
was  enshrouded  in  spiritual  darkness,  was  foretold  by  the 
Savior  Himself  while  He  lived  as  a  Man  among  men,  and 
by  His  prophets  both  before  and  after  the  period  of  His 
life  in  mortality. 

The  apostolic  ministry  continued  in  the  Primitive  Church 
for  about  sixty  years  after  the  death  of  Christ,  or  nearly 
to  the  end  of  the  first  century  of  the  Christian  Era.  For 
some  time  thereafter  the  Church  existed  as  a  unified  body, 
officered  by  men  duly  invested  by  ordination  in  the  Holy 
Priesthood,  though,  even  during  the  lifetime  of  some  of  the 
Apostles,  the  leaven  of  apostasy  and  disintegration  had 
been  working.  Indeed,  hardly  had  the  Gospel  seed  been 
sown  before  the  enemy  of  all  righteousness  had  started  assid- 
uously to  sow  tares  in  the  field;  and  so  intimate  was  the 
growth  of  the  two  that  any  forcible  attempt  to  extirpate 
the  tares  would  have  imperiled  the  wheat.  The  evidences 
of  spiritual  decline  were  observed  with  anguish  by  the 
Apostles  who,  however,  recognized  the  fulfilment  of  earlier 
prophecy  in  the  declension,  and  added  their  own  inspired 
testimony  to  the  effect  that  even  a  greater  falling  away 
was  imminent. 

The  apostasy  progressed  rapidly,  in  consequence  of  a 
cooperation  of  disrupting  forces  without  and  within  the 
Church.  The  dreadful  persecution  to  which  the  early 
Christians  were  subjected  drove  great  numbers  of  Christians 
to  renounce  their  allegiance  to  Christianity,  thus  causing  a 
widespread  apostasy  from  the  Church.  But  far  more 

*  See  the  author's  "The  Great  Apostasy,"  170  pp.,  The  Deseret  News, 
Salt  Lake  City,  Utah. 


When  Darkness  Covered  the  Earth  111 

destructive  was  the  contagion  of  evil  that  spread  within  the 
body,  manifesting  its  effects  mainly  in  the  following  devel- 
opments : 

(1)  The    corrupting   of   the    simple   principles    of   the 
Gospel  of  Christ  by  admixture  with  the  so-called  philosoph- 
ical systems  of  the  times. 

(2)  Unauthorized  additions  to  the  rites  of  the  Church, 
and  the  introduction  of  vital  changes  in  essential  ordinances. 

(3)  Unauthorized  changes  in  Church  organization  and 
government. 

The  result  of  the  degeneracy  so  produced  was  to  bring 
about  an  actual  apostasy  of  the  entire  Church. 

The  Apostasy  Predicted 

Isaiah  beheld  in  vision  the  condition  of  mankind  during 
the  darkness  of  the  spiritual  night;  and  he  pictures  the 
earth  as  languishing  in  desolation :  "The  earth  also  is  defiled 
under  the  inhabitants  thereof;  because  they  have  trans- 
gressed the  laws,  changed  the  ordinance,  broken  the  ever- 
lasting covenant."  (Isa.  24:1-6). 

That  the  general  transgression  meant  something  more 
than  a  violation  of  Mosaic  statutes  is  evident  from  the  fact 
that  nowhere  in  Scripture  is  the  Law  of  Moses  called  an 
"everlasting  covenant,"  but  to  the  contrary,  the  covenant 
of  the  Gospel  is  clearly  differentiated  from  the  Law. 

The  prophet  Amos  foresaw  the  time  of  famine  and  thirst, 
the  day  of  futile  search  for  the  Word  of  God.  "Behold, 
the  days  come,  saith  the  Lord  God,  that  I  will  send  a  famine 
in  the  land,  not  a  famine  of  bread,  nor  a  thirst  for  water, 
but  of  hearing  the  words  of  the  Lord:  And  they  shall 
wander  from  sea  to  sea,  and  from  the  north  even  to  the 
east,  they  shall  run  to  and  fro  to  seek  the  word  of  the 
Lord,  and  shall  not  find  it."  (Amos  8:1 


112  The  Vitality  of  Mormonism 

Christ  specifically  warned  the  disciples  against  the  im- 
pending departure  from  the  truth:  "Take  heed  that  no 
man  deceive  you"  said  He,  "For  many  shall  come  in  my 
name,  saying,  I  am  Christ,  and  shall  deceive  many."  (Matt. 
24:4,  5).  And  further:  "Then  if  any  man  shall  say  unto 
you,  Lo,  here  is  Christ,  or  there;  believe  it  not.  For  there 
shall  arise  false  Christs,  and  false  prophets,  and  shall  shew 
great  signs  and  wonders ;  insomuch  that,  if  it  were  possible, 
they  shall  deceive  the  very  elect.  Behold,  I  have  told  you 
before.  Wherefore  if  they  shall  say  unto  you,  Behold,  he 
is  in  the  desert;  go  not  forth:  behold,  he  is  in  the  secret 
chambers;  believe  it  not."  (Verses  23-26). 

The  Apostles  bore  warning  testimony  to  the  same  awful 
certainty.  Paul  admonished  the  elders  at  Ephesus  to  be 
on  their  guard  against  the  wolves  that  would  invade  the 
fold,  and  against  false  teachers  who  would  assert  themselves 
"speaking  perverse  things  to  draw  away  disciples  after 
them."  (See  Acts  20:28-30).  The  same  Apostle  thus 
wrote  to  Timothy :  "Now  the  Spirit  speaketh  expressly,  that 
in  the  latter  times  some  shall  depart  from  the  faith,  giving 
heed  to  seducing  spirits,  and  doctrines  of  devils;  Speaking 
lies  in  hypocrisy;  having  their  conscience  seared  with  a  hot 
iron."  (1  Tim.  4:1,  2;  see  also  2  Tim.  4:1-4;  and  2' Thess. 
2:3,  4). 

Peter  prophesied,  in  language  so  plain  that  all  may  com- 
prehend, of  the  heresies  that  would  be  preached  as  doctrine : 
"But  there  were  false  prophets  also  among  the  people,  even 
as  there  shall  be  false  teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,  even  denying  the  Lord  that 
bought  them,  and  bring  upon  themselves  swift  destruction. 
And  many  shall  follow  their  pernicious  ways ;  by  reason  of 
whom  the  way  of  truth  shall  be  evil  spoken  of."  (2  Peter 
2:1,2). 


When  Darkness  Covered  the  Earth  113 

John  the  Revelator  expressly  predicted  the  restoration 
of  the  Gospel  (Rev.  14:6,  7);  and  such  restoration  would 
be  impossible  had  not  the  Gospel  been  taken  from  the  earth. 
Book  of  Mormon  Scriptures  foretold  in  plainness  the  great 
falling  away  and  the  subsequent  restoration  of  the  Gospel 
of  Christ.  (See  1  Nephi  13:  5-9;  3  Nephi  16:7). 

The  Apostasy  Affirmed 

The  apostate  condition  of  Christendom  has  been  recog- 
nized and  affirmed  by  high  ecclesiastical  authority.  Let  a 
single  citation  suffice.  The  Church  of  England  thus  pro- 
claims the  fact  of  degeneracy,  as  set  forth  in  her  "Homily 
against  Peril  of  Idolatry,"  published  about  the  middle  of 
the  sixteenth  century  and  retained  to  this  day  as  an  official 
declaration : 

"So  that  laity  and  clergy,  learned  and  unlearned,  all  ages, 
sects,  and  degrees  of  men,  women,  and  children  of  whole 
Christendom — an  horrible  and  most  dreadful  thing  to  think 
— have  been  at  once  drowned  in  abominable  idolatry;  of 
all  other  vices  most  detested  of  God,  and  most  damnable  to 
man;  and  that  by  the  space  of  eight  hundred  years  and 
more." 

By  revelation  through  Joseph  Smith  the  prophet  the 
Lord  thus  confirmed  the  predictions  of  His  ancient  servants 
with  respect  to  the  apostasy  of  mankind:  "For  they  have 
strayed  from  mine  ordinances,  and  have  broken  mine  ever- 
lasting covenant.  They  seek  not  the  Lord  to  establish  his 
righteousness,  but  every  man  walketh  in  his  own  way,  and 
after  the  image  of  his  own  God,  whose  image  is  in  the  like- 
ness of  the  world,  and  whose  substance  is  that  of  an  idol." 
(Doctrine  &  Covenants  1:15,  16). 

The  universal  apostasy  has  been  succeeded  by  the  restora- 
tion of  the  Gospel,  of  which  blessed  truth  the  Church  of 


The  Vitality  of  Mormonism 

Jesus  Christ  of  Latter-day  Saints  bears  testimony  to  the 
world. 


THE  MORNING  BREAKS,  THE  SHADOWS  FLEE 

Light  of  the  Gospel  Again  Shmes 

WE  believe  in  the  same  organization  that  existed  in  the 
Primitive  Church,  viz.;  apostles,  prophets,  pastors, 
teachers,  evangelists,  etc.  (Articles  of  Faith,  No.  6). 

As  one  of  the  signs  whereby  men  may  know  when  the 
Lord's  coming  is  near,  Christ  specified  this  feature  of  the 
latter  times:  "And  this  gospel  of  the  kingdom  shall  be 
preached  in  all  the  world  for  a  witness  unto  all  nations; 
and  then  shall  the  end  come."  (Matt.  24:14).  As  this 
follows  in  immediate  sequence  to  our  Lord's  prediction  of 
the  general  apostasy,  incident  to  which  false  prophets  would 
arise,  iniquity  abound,  and  love  for  the  truth  wax  cold,  an 
actual  restoration  of  the  Gospel  had  to  occur,  or  the 
Savior's  words  recorded  in  the  24th  chapter  of  Matthew 
would  be  inconsistent  and  their  fulfilment  impossible. 

The  Revelator  John  was  shown  the  scenes  of  the  days 
immediately  before  the  latter-day  advent  of  the  Christ.  In 
recording  the  vision  as  then  already  past  he  wrote: 

"And  I  saw  another  angel  fly  in  the  midst  of  heaven,  hav- 
ing the  everlasting  Gospel  to  preach  unto  them  that  dwell 
on  the  earth,  and  to  every  nation,  and  kindred,  and  tongue, 
and  people,  Saying  with  a  loud  voice,  Fear  God,  and  give 
glory  to  him;  for  the  hour  of  his  judgment  is  come:  and 
worship  him  that  made  heaven,  and  earth,  and  the  sea,  and 
the  fountains  of  waters."  (Rev.  14:6,  7). 

If  an  angel  was  to  come  to  earth,  bringing  the  Gospel, 
the  fact  is  plain  that  the  Gospel  could  not  be  at  that  time 


The  Morning  Breaks,  the  Shadows  Flee  115 

upon  the  earth.  The  Gospel,  which  the  angel  would  bring, 
was  to  be  preached  "to  every  nation,  and  kindred,  and 
tongue,  and  people";  and  this  in  strict  and  logical  con- 
sistency with  the  Lord's  personal  prophecy  quoted  above, 
that  one  of  the  distinguishing  signs  of  the  last  days  was 
that  the  Gospel  of  the  kingdom,  "this  Gospel,"  that  is  to 
say,  the  Gospel  that  He  had  proclaimed,  would  be  "preached 
in  all  the  world  for  a  witness  unto  all  nations." 

But,  many  have  asked,  had  we  not  the  Gospel?  The 
Holy  Bible,  which  is  the  scriptural  repository  of  the  Gospel 
record  has  been  among  men  from  the  time  of  its  earliest 
compilation ;  why  then  the  necessity  of  a  restoration  ?  Yes, 
we  had  the  Bible;  but  the  Gospel  is  something  other  and 
greater  than  a  book. 

The  Holy  Scriptures,  invaluable  and  sacred  though  they 
be,  profess  to  be  only  the  letter  of  the  Gospel.  Is  it  reason- 
able to  assume  that  the  mere  possession  of  a  Bible,  or  even 
a  perfect  memorization  of  its  contents,  could  give  to  man 
the  authority  to  administer  the  ordinances  prescribed 
therein?  It  is  quite  as  plausible  to  say  that  if  one  owns 
a  copy  of  the  statutes  of  his  state  or  nation  and  learns 
therefrom  the  duties  of  sheriff,  judge,  governor  or  presi- 
dent, the  knowledge  thus  acquired  would  be  authority  for 
him  to  administer  in  the  respective  offices.  Statutes  are 
not  self-operative. 

The  Holy  Scriptures  define  and  prescribe  certain  admin- 
istrative ordinances,  such  as  water  baptism  and  the  laying 
on  of  hands  for  the  bestowal  of  the  Holy  Ghost,  which  or- 
dinances, unless  the  Lord  Christ  spoke  fable  and  falsehood, 
are  indispensable  to  individual  salvation.  But  the  right 
and  authority  to  administer  those  essential  and  saving  or- 
dinances cannot  be  arrogated  to  one's  self  by  ever  so 
intensive  a  study  of  the  scriptural  record. 


116  The  Vitality  of  Mormonism 

The  angel  seen  by  the  Revelator,  in  vision  of  the  then 
distant  future,  was  to  bring  to  earth  not  the  bare  record 
and  letter  of  requirement  as  to  baptism  and  other  rites,  for 
this  the  world  already  would  have,  in  part  at  least;  but  he 
was  to  restore  to  earth  the  Divine  commission,  the  actual 
appointment  and  authority  to  officiate  in  those  sacred  and 
saving  ordinances,  in  short  the  power  of  the  Holy  Priest- 
hood, which  the  world  would  not  at  that  time  possess. 

We  affirm  that  on  the  15th  of  May,  1829,  a  heavenly 
messenger  appeared  on  the  earth  in  light  and  glory,  and, 
laying  his  hands  upon  the  heads  of  Joseph  Smith  and  an 
associate  in  the  ministry,  Oliver  Cowdery,  conferred  upon 
them  the  Lesser  or  Aaronic  Priesthood,  saying: 

"Upon  you  my  fellow  servants,  in  the  name  of  Mes- 
siah, I  confer  the  Priesthood  of  Aaron,  which  holds  the  keys 
of  the  ministering  of  angels,  and  of  the  gospel  of  repentance, 
and  of  baptism  by  immersion  for  the  remission  of  sins ;  and 
this  shall  never  be  taken  again  from  the  earth,  until  the 
sons  of  Levi  do  offer  again  an  offering  unto  the  Lord  in 
righteousness."  (Doctrine  &  Covenants,  Sec.  13). 

The  personage  who  thus  appeared  and  officiated  as  an 
angel  of  light  announced  himself  as  John,  known  of  old  as 
the  Baptist,  and  stated  that  he  acted  under  instructions 
from  the  Apostles  Peter,  James,  and  John,  who  held  the 
presidency  of  the  Higher  or  Melchizedek  Priesthood  in  the 
earlier  Gospel  dispensation.  Later,  Joseph  Smith  and 
Oliver  Cowdery  were  visited  by  the  presiding  Apostles  of 
old,  Peter,  James  and  John,  who  ordained  them  to  the 
Priesthood  after  the  order  of  Melchizedek,  which  comprises 
the  fulness  of  authority  operative  in  the  Church  of  Jesus 
Christ. 

In  accordance  with  this  high  commission  the  Church  of 
Jesus  Christ  of  Latter-day  Saints  has  been  established ;  and 


The  Beginning  of  the  End  117 

presents  to  the  world  today  "the  same  organization  that 
existed  in  the  Primitive  Church,  viz.:  apostles,  prophets, 
pastors,  teachers,  evangelists,  etc." 

Come  ye  and  share  the  priceless  blessings  of  the  restored 
Gospel,  for  verily,  the  darkness  of  the  long  night  of  apos- 
tasy has  been  dispelled,  and  the  spiritual  light  of  heaven 
again  illumines  the  earth. 

"The  morning  breaks,  the  shadows  flee; 
Lo!  Zion's  standard  is  unfurled. 
The  dawning  of  a  brighter  day 
Majestic  rises  on  the  world." 


—  31  — 
THE  BEGINNING  OF  THE  END 

Ushering  in  of  the  Last  Dispensation 

THE  inauguration  of  the  last  or  current  dispensation  of 
the  Gospel  of  Jesus  Christ,  which  is  verily  the  Dispen- 
sation of  the  Fulness  of  Times,  was  in  this  wise. 

In  the  year  1820  there  lived  at  Manchester,  N.  Y.,  Joseph 
Smith  Jr.  then  in  his  fifteenth  year,  the  third  son  in  a  re- 
spected and  pious  family.  At  the  time  of  which  we  speak 
great  excitement  with  much  sectarian  rivalry  was  manifest 
in  religious  matters,  and  the  boy  Joseph  was  seriously  con- 
cerned as  to  which  of  the  contending  sects  was  the  true 
Church  of  Christ ;  for  it  was  plain  that  all  could  not  be 
right.  Let  us  read  the  account  written  by  himself. 

"During  this  time  of  great  excitement,  my  mind  was  called 
up  to  serious  reflection  and  great  uneasiness;  but  though 
my  feelings  were  deep  and  often  poignant,  still  I  kept  my- 


118  The  Vitality  of  Mofmonism 

self  aloof  from  all  these  parties,  though  I  attended  their 
several  meetings  as  often  as  occasion  would  permit.  In 
process  of  time  my  mind  became  somewhat  partial  to  the 
Methodist  sect,  and  I  felt  some  desire  to  be  united  with 
them ;  but  so  great  were  the  confusion  and  strife  among  the 
different  denominations,  that  it  was  impossible  for  a  person 
young  as  I  was,  and  so  unacquainted  with  men  and  things, 
to  come  to  any  certain  conclusion  who  was  right  and  who 
was  wrong. 

"My  mind  at  times  was  greatly  excited,  the  cry  and 
tumult  were  so  great  and  incessant.  The  Presbyterians 
were  most  decided  against  the  Baptists  and  Methodists,  and 
used  all  the  powers  of  either  reason  or  sophistry  to  prove 
their  errors,  or,  at  least,  to  make  the  people  think  they  were 
in  error.  On  the  other  hand,  the  Baptists  and  Methodists 
in  their  turn  were  equally  zealous  in  endeavoring  to  estab- 
lish their  own  tenets  and  disprove  all  others.  In  the  midst 
of  this  war  of  words  and  tumult  of  opinions,  I  often  said 
to  myself,  What  is  to  be  done?  Who  of  all  these  parties 
are  right;  or,  are  they  all  wrong  together?  If  any  one  of 
them  be  right,  which  is  it,  and  how  shall  I  know  it?  While 
I  was  laboring  under  the  extreme  difficulties  caused  by 
the  contest  of  these  parties  of  religionists,  I  was  one  day 
reading  the  Epistle  of  James,  first  chapter  and  fifth  verse, 
which  reads:  If  any  of  you  lack  wisdom,  let  him  ask  of 
God,  that  giveth  to  all  men  liberally,  and  upbraideth  not; 
and  it  shall  be  given  him. 

"Never  did  any  passage  of  scripture  come  with  more 
power  to  the  heart  of  man  than  this  did  at  this  time  to 
mine.  ...  At  length  I  came  to  the  conclusion  that  I  must 
either  remain  in  darkness  and  confusion,  or  else  I  must  do 
as  James  directs,  that  is,  ask  of  God.  I  at  length  came 
to  the  determination  to  ask  of  God,  concluding  that  if  He 


The  Beginning  of  the  End  119 

gave  wisdom  to  them  that  lacked  wisdom,  and  would  give 
liberally,  and  not  upbraid,  I  might  venture.  .  .  .  After  I 
had  retired  to  the  place  where  I  had  previously  designed 
to  go,  having  looked  around  me,  and  finding  myself  alone, 
I  kneeled  down  and  began  to  offer  up  the  desires  of  my  heart 
to  God.  I  had  scarcely  done  so,  when  immediately  I  was 
seized  upon  by  some  power  which  entirely  overcame  me,  and 
had  such  an  astonishing  influence  over  me  as  to  bind  my 
tongue  so  that  I  could  not  speak.  Thick  darkness  gath- 
ered around  me,  and  it  seemed  to  me  for  a  time  as  if  I  were 
doomed  to  sudden  destruction. 

"But,  exerting  all  my  powers  to  call  upon  God  to  deliver 
me  out  of  the  power  of  this  enemy  which  had  seized  upon 
me,  and  at  the  very  moment  when  I  was  ready  to  sink  into 
despair  and  abandon  myself  to  destruction — not  to  an 
imaginary  ruin,  but  to  the  power  of  some  actual  being  from 
the  unseen  world,  who  had  such  marvelous  power  as  I  had 
never  before  felt  in  any  being — just  at  this  moment  of 
great  alarm,  I  saw  a  pillar  of  light  exactly  over  my  head, 
above  the  brightness  of  the  sun,  which  descended  gradually 
until  it  fell  upon  me. 

"It  no  sooner  appeared  than  I  found  myself  delivered 
from  the  enemy  which  held  me  bound.  When  the  light 
rested  upon  me  I  saw  two  Personages,  whose  brightness  and 
glory  defy  all  description,  standing  above  me  in  the  air. 
One  of  them  spake  unto  me,  calling  me  by  name,  and  said, 
pointing  to  the  other — This  is  my  beloved  Son,  hear  Him ! 

"My  object  in  going  to  inquire  of  the  Lord  was  to  know 
which  of  all  the  sects  was  right,  that  I  might  know  which 
to  join.  No  sooner,  therefore,  did  I  get  possession  of  my- 
self, so  as  to  be  able  to  speak,  than  I  asked  the  Personages 
who  stood  above  me  in  the  light,  which  of  all  the  sects  was 
right — and  which  I  should  join. 


The  Vitality  of  Mormonism 

"I  was  answered  that  I  must  join  none  of  them,  for 
they  were  all  wrong;  and  the  Personage  who  addressed  me 
said  that  all  their  creeds  were  an  abomination  in  His  sight; 
that  those  professors  were  all  corrupt;  that  'they  draw 
near  to  me  with  their  lips,  but  their  hearts  are  far  from  me ; 
they  teach  for  doctrines  the  commandments  of  men,  having 
a  form  of  godliness,  but  they  deny  the  power  thereof.'  ' 
(See  Pearl  of  Great  Price,  pp.  83-85). 

Thus  ended  the  long  night  of  spiritual  darkness  in  which 
man  had  groped  for  centuries.  Thus  was  begun  the  dis- 
pensation of  which  the  ancient  prophets  had  spoken,  in 
preparation  for  the  coming  of  the  Christ  to  reign  on  earth 
as  Lord  and  King. 

This  glorious  and  unprecedented  manifestation  of  the 
Father  and  the  Son  to  a  mortal  was  followed  in  later 
years  by  visitations  of  angelic  personages  through  whom 
the  Holy  Priesthood  was  again  restored  to  earth,  and 
under  whose  direction  the  Church  of  Jesus  Christ  of  Latter- 
day  Saints  was  established  in  April,  1830.  Joseph  Smith 
was  a  prophet  of  the  living  God.  His  testimony  is  before 
the  world.  The  saving  ordinances  of  the  Gospel  are  again 
administered  under  Divine  authority,  and  the  means  of 
salvation  are  offered  freely  to  all  mankind. 


A  GOD  OF  MIRACLES 

Wonders  Wrought  by  Devils 

WE  believe  in  the  gift  of  tongues,  prophecy,  revelation, 
visions,   healing,     interpretation     of     tongues,     etc. 
(Articles  of  Faith,  No.  7). 


A  God  of  Miracles  181 

The  personal  ministry  of  Jesus  Christ  in  the  flesh  was 
characterized  by  many  mighty  works — signs,  wonders,  mir- 
acles, as  they  are  severally  called.  The  Apostles  who 
labored  to  build  up  the  Church  after  the  Master's  departure 
attested  the  divinity  of  their  calling  and  priesthood  by 
manifestations  of  power  surpassing  the  ordinary  attributes 
of  mortals.  Thus,  these  holy  men  were  endowed  with  the 
ennobling  gifts  of  the  Spirit,  which  have  been  inherent  in 
the  Church  of  Christ  in  all  ages. 

Multitudes  have  been  troubled  by  the  disquieting  query 
as  to  why  the  gifts  of  prophecy,  visions,  revelation,  healing, 
and  the  power  to  speak  in  diverse  tongues  are  not  apparent 
in  the  sectarian  churches  of  modern  times,  and  have  found 
partial  satisfaction  in  the  assumption,  unfounded  and  un- 
scriptural  though  it  be,  that  all  such  gifts  and  graces  ceased 
with  the  passing  of  apostolic  days  and  are  not  required  as 
testimonies  of  the  Spirit  in  a  more  enlightened  age.  That 
these  spiritual  gifts  did  cease  as  the  apostasy  of  the 
Primitive  Church  progressed  is  doubtless  true;  but  that  the 
cause  of  the  cessation  was  anything  else  than  transgression 
by  which  the  apostasy  was  brought  about  is  unsupported 
by  Scripture. 

In  His  parting  commission  to  the  Apostles,  the  Resur- 
rected Christ  gave  this  combined  command  and  promise: 

"Go  ye  into  all  the  world,  and  preach  the  gospel  to  every 
creature.  He  that  believeth  and  is  baptized  shall  be  saved ; 
but  he  that  believeth  not  shall  be  damned.  And  these  signs 
shall  follow  them  that  believe;  In  my  name  shall  they  cast 
out  devils;  they  shall  speak  with  new  tongues;  They  shall 
take  up  serpents;  and  if  they  drink  any  deadly  thing,  it 
shall  not  hurt  them;  they  shall  lay  hands  on  the  sick,  and 
they  shall  recover."  (Mark  16:15-18). 

It  is  evident  that  the  several  gifts  of  the  Spirit  are  the 


122  The  Vitality  of  Mormonism 

products  of  faith  in  God  and  obedience  to  His  command- 
ments. That  these  manifestations  are  brought  about 
through  the  power  of  the  Holy  Priesthood  and  are  char- 
acteristic thereof  is  set  forth  in  Paul's  teachings:  "And 
God  hath  set  some  in  the  church,  first  apostles,  secondarily 
prophets,  thirdly  teachers,  after  that  miracles,  then  gifts 
of  healings,  helps,  governments,  diversities  of  tongues."  (1 
Cor.  12:28). 

Mormon,  a  prophet  who  ministered  on  the  American  con- 
tinent in  the  latter  part  of  the  fourth  century,  solemnly 
declared  that  miracles  will  not  cease  in  the  Church  so  long 
as  there  shall  be  a  man  upon  the  earth  to  be  saved :  "For  it 
is  by  faith  that  miracles  are  wrought;  and  it  is  by  faith 
that  angels  appear  and  minister  unto  men;  wherefore  if 
these  things  have  ceased,  wo  be  unto  the  children  of  men, 
for  it  is  because  of  unbelief,  and  all  is  vain."  (Moroni 
7:37). 

Mark  his  inspired  words  addressed  to  those  "who  deny 
the  revelations  of  God,  and  say  that  they  are  done  away, 
that  there  are  no  revelations,  nor  prophecies,  nor  gifts,  nor 
healing,  nor  speaking  with  tongues,  and  the  interpretation 
of  tongues." 

"Behold  I  say  unto  you,  he  that  denieth  these  things, 
knoweth  not  the  gospel  of  Christ;  yea,  he  has  not  read  the 
scriptures ;  if  so,  he  does  not  understand  them.  For  do 
we  not  read  that  God  is  the  same  yesterday,  today,  and 
for  ever ;  and  in  him  there  is  no  variableness  neither  shadow 
of  changing?  And  now,  if  ye  have  imagined  up  unto  your- 
selves a  god  who  doth  vary,  and  in  him  there  is  shadow  of 
changing,  then  have  ye  imagined  up  unto  yourselves  a  god 
who  is  not  a  God  of  miracles.  But  behold,  I  will  shew  unto 
you  a  God  of  miracles,  even  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob;  and  it  is  that  same 


A  God  of  Miracles  123 

God  who  created  the  heavens  and  the  earth,  and  all  things 
that  in  them  are."  (Moroni  9:7-11). 

Miracles  are  not  promised  save  to  those  who  believe  and 
obey  as  the  Lord  hath  commanded.  However  marvelous 
they  may  be  as  gaged  by  physical  standards,  the  gifts  of 
the  Spirit  appeal  to  the  unbelieving  and  carnal  mind  only 
as  unusual  and  curious  phenomena;  while  to  the  man  of 
faith  they  testify  of  the  power  and  purposes  of  God.  Many 
people  followed  Jesus  about  through  morbid  curiosity, 
clamoring  to  see  some  strange  thing  wrought;  and  degen- 
erate Herod  Antipas,  before  whom  our  Lord  was  brought  in 
bonds,  was  interested  and  amused,  because  "he  hoped  to 
have  seen  some  miracle  done  by  Him."  (Luke  23:8.) 
Through  a  revelation  to  the  Church  in  1831  the  Lord 
Jesus  Christ  gave  this  solemn  admonishment  against  the 
craving  for  spiritual  gifts  to  gratify  curiosity. 

"Wherefore,  beware  lest  ye  are  deceived;  and  that  ye 
may  not  be  deceived,  seek  ye  earnestly  the  best  gifts,  always 
remembering  for  what  they  are  given.  For  verily  I  say  unto 
you,  they  are  given  for  the  benefit  of  those  who  love  me 
and  keep  all  my  commandments,  and  him  that  seeketh  so  to 
do,  that  all  may  be  benefited  that  seeketh  or  that  asketh 
of  me,  that  asketh  and  not  for  a  sign  that  he  may  consume 
it  upon  his  lusts."  (Doctrine  and  Covenants  46:8-9). 

We  are  not  justified  in  regarding  miracles  as  infallible 
testimony  of  Divine  power  and  authority,  for  powers  of  the 
baser  sort  work  wonders,  to  the  deceiving  of  many.  The 
magicians  of  Egypt  were  able  to  imitate  in  small  measure 
the  miracles  of  Moses.  John  the  Revelator  told  of  evil 
powers  deceiving  men  by  what  seemed  to  be  supernatural 
achievements,  and  he  saw  unclean  spirits,  whom  he  knew  to 
be  "the  spirits  of  devils  working  miracles."  (See  Rev.  13: 
13-14,  and  16:13-14).  And  the  Savior  Himself  by  this 


The  Vitality  of  Mormonism 

solemn  warning  armed  the  disciples  against  deception: 
"There  shall  arise  false  Christs,  and  false  prophets,  and 
shall  shew  great  signs  and  wonders  ;  insomuch  that,  if  it 
were  possible,  they  shall  deceive  the  very  elect."  (Matt. 


The  distinguishing  feature  of  a  miraculous  manifestation 
of  the  Holy  Spirit,  as  contrasted  with  a  wonder  wrought 
through  other  agencies,  lies  in  the  fact  that  the  former  is 
always  done  in  the  name  of  Jesus  Christ  and  has  for  its 
object  the  fostering  of  faith  and  the  furthering  of  Divine 
purposes. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  rejoices 
in  the  possession  of  the  several  gifts  and  graces  with  which 
the  Church  of  old  was  endowed  ;  and  within  her  pale  signs 
do  follow  them  that  believe.  Come  and  see. 


W 


IS  THE  BIBLE  SUFFICIENT? 

) 

Scriptures  of  Many  Peoples 

E  believe  the  Bible  to  be  the  word  of  God,  as  far  as 
it  is  translated  correctly.  We  also  believe  the  Book 
of  Mormon  to  be  the  word  of  God.  (Articles  of  Faith, 
No.  8). 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  accepts 
the  Holy  Bible  for  just  what  it  purports  to  be,  nothing 
less,  nothing  more.  Taken  as  a  whole  the  Holy  Bible  is 
a  collection  of  sacred  and  historical  writings,  depicting 
though  incompletely  the  Divine  dealings  with  mankind  on 
the  Eastern  Hemisphere  from  the  creation  down  to  about 
the  close  of  the  first  century  after  Christ.  The  Old  Testa- 
ment contains  a  brief  record  of  pre-Mosaic  time,  but  is 


7*  the  Bible  Sufficient?  125 

largely  a  history  of  the  Semitic  people  or  Hebrews,  as  they 
lived  under  the  Law  of  Moses.  The  New  Testament  is  dis- 
tinctively the  Scripture  of  the  Gospel  as  contrasted  with 
the  Law,  and  is  devoted  to  the  earthly  ministry  of  the 
Savior  and  to  the  growth  of  His  Church  under  apostolic 
administration.  The  compilation  as  it  now  stands  is  the 
work  of  men,  and  our  modern  translations  from  the  original 
Hebrew  of  the  Old  Testament  and  Greek  of  the  New  have 
been  made  by  skilled  linguists  and  learned  theologians. 

But  the  wisdom  of  even  the  wisest  of  men  may  be  faulty, 
and  the  understanding  of  the  prudent  may  be  biased  and 
dangerously  imperfect.  The  many  revisions  and  successive 
versions  of  the  Bible,  made  as  the  errors  of  earlier  rendi- 
tions became  strikingly  apparent,  testify  to  the  unreliability 
of  scholarship  in  the  translation  of  sacred  writ.  Moreover, 
it  is  an  indisputable  fact  that  the  compilation  of  books  con- 
stituting our  present  version  is  incomplete;  for  within  the 
Bible  itself  more  than  a  score  of  books,  epistles,  or  other 
writings  not  included  are  mentioned,  and  generally  in  such 
a  way  as  to  show  that  those  lost  Scriptures  were  considered 
authentic  and  genuine.  Furthermore,  numerous  Biblical 
passages  are  tinged  with  what  scholars  call  "gloss" — that 
is  wording  intended  to  convey  the  private  interpretation  of 
the  translator. 

The  Latter-day  Saints  openly  proclaim  their  reserva- 
tion as  to  incorrect  translation.  We  are  in  harmony  with 
all  able  and  earnest  students  of  the  Scriptures  in  accepting 
the  Bible  as  the  Word  of  God,  only  so  far  as  it  is  translated 
correctly. 

But  we  hold  that  there  are  now  extant  other  Scriptures, 
of  equal  validity  with  those  of  the  Holy  Bible,  and  in  no 
sense  in  conflict  therewith  nor  a  substitute  therefor.  For 
nearly  six  centuries  before  and  about  four  centuries  after 


126  The  Vitality  of  Mormonism 

the  birth  of  Christ,  the  American  continent  was  inhabited 
by  a  detached  body  of  Israelites,  who  developed  into  power- 
ful nations.  Their  existence  was  unknown  to  the  people  of 
the  East.  Is  it  unreasonable  to  believe  that  unto  the  west- 
ern fold  God  sent  His  shepherds,  and  that  prophets  offi- 
ciated amongst  them  by  Divine  appointment? 

That  the  Book  of  Mormon  would  be  rejected  by  many 
on  the  specious  and  untenable  claim  that  they  already  haid 
a  Bible  and  that  there  could  be  no  other  Scriptures,  the 
Lord  foretold  by  the  mouth  of  the  prophet  Nephi: 

"And  because  my  words  shall  hiss  forth,  many  of  the 
Gentiles  shall  say,  A  Bible!  A  Bible!  We  have  got  a 
Bible,  and  there  cannot  be  any  more  Bible. 

"Know  ye  not  that  there  are  more  nations  than  one? 
Know  ye  not  that  I,  the  Lord  your  God,  have  created  all 
men,  and  that  I  remember  those  who  are  upon  the  isles  of 
the  sea;  and  that  I  rule  in  the  heavens  above,  and  in  the 
earth  beneath;  and  I  bring  forth  my  word  unto  the  chil- 
dren of  men,  yea,  even  upon  all  the  nations  of  the  earth? 

"Wherefore  murmur  ye,  because  that  ye  shall  receive 
more  of  my  word?  Know  ye  not  that  the  testimony  of  two 
nations  is  a  witness  unto  you  that  I  am  God,  that  I  re- 
member one  nation  like  unto  another?  Wherefore,  I  speak 
the  same  words  unto  one  nation  like  unto  another.  And 
when  the  two  nations  shall  run  together,  the  testimony  of 
the  two  nations  shall  run  together  also. 

"And  I  do  this  that  I  may  prove  unto  many,  that  I  am 
the  same  yesterday,  today,  and  forever;  and  that  I  speak 
forth  my  words  according  to  mine  own  pleasure.  And  be- 
cause that  I  have  spoken  one  word,  ye  need  not  suppose 
that  I  cannot  speak  another;  for  my  work  is  not  yet  fin- 
ished ;  neither  shall  it  be,  until  the  end  of  man ;  neither  from 
that  time  henceforth  and  forever. 


Is  the  Bible  Sufficient?  127 

"For  behold,  I  shall  speak  unto  the  Jews,  and  they  shall 
write  it ;  and  I  shall  also  speak  unto  the  Nephites,  and  they 
shall  write  it;  and  I  shall  also  speak  unto  the  other  tribes 
of  the  house  of  Israel,  which  I  have  led  away,  and  they 
shall  write  it;  and  I  shall  also  speak  unto  all  nations  of  the 
earth,  and  they  shall  write  it. 

"And  it  shall  come  to  pass  that  the  Jews  shall  have  the 
words  of  the  Nephites,  and  the  Nephites  shall  have  the 
words  of  the  Jews ;  and  the  Nephites  and  the  Jews  shall  have 
the  words  of  the  lost  tribes  of  Israel;  and  the  lost  tribes  of 
Israel  shall  have  the  words  of  the  Nephites  and  the  Jews." 
(2  Nephi  29). 

Thus  is  predicted  the  bringing  forth  of  yet  other  Scrip- 
tures, not  extant  among  known  nations  today,  viz.,  the 
records  of  the  Lost  Tribes  of  Israel,  to  whom  the  Book  of 
Mormon  indicates  the  Resurrected  Christ  went  to  minister 
after  His  visitation  to  the  Nephites.  In  the  present  or 
last  dispensation  numerous  revelations  have  been  given  by 
Jesus  Christ  to  His  modern  prophets.  Many  of  these  are 
before  the  world  in  the  volume  of  latter-day  Scripture 
known  as  the  Doctrine  and  Covenants. 

It  is  noticeable  that  we  make  no  reservation  respecting 
the  Book  of  Mormon  on  the  ground  of  incorrect  transla- 
tion. To  do  so  would  be  to  ignore  attested  facts  as  to 
the  bringing  forth  of  that  book.  Joseph  Smith  the 
prophet,  seer,  and  revelator,  through  whom  the  ancient 
record  has  been  translated  into  our  modern  tongue,  ex- 
pressly avers  that  the  translation  was  effected  through  the 
gift  and  power  of  God,  and  is  in  no  sense  the  product  of 
linguistic  scholarship. 

The  Bible  in  its  original  form,  and  in  modern  versions 
so  far  as  correctly  translated,  contains  the  Word  of  God. 
Without  it,  the  world  would  be  plunged  into  spiritual 


128  The  Vitality  of  Mormonism 

gloom.     Nevertheless    there   are    other    Scriptures    already 
published,  and  yet  others  are  to  come. 


A  MESSENGER 

From  the  Presence  of  God 

THE  discovery  of  the  ancient  record  known  to  mankind 
as  the  Book  of  Mormon  was  no  affair  of  chance.     To 
the  contrary,  both  the  finding  of  the  plates  of  gold  and  the 
translation  of  the  inscriptions  were  specifically  the  result 
of  Divine  direction.     So  the  following  facts  attest. 

On  the  21st  of  September,  1823,  Joseph  Smith  of  Man- 
chester, N.  Y.,  was  visited  by  an  angelic  personage  who 
announced  himself  as  Moroni,  "A  messenger  sent  from  the 
presence  of  God." 

"What!"  the  skeptical  may  exclaim,  "A  heavenly  being 
visiting  the  earth  and  talking  to  a  man  in  these  modern 
days?"  To  which  interrogatory  a  fair  rejoinder  is  Why 
not?  Has  the  God  of  Heaven  changed  in  nature  and  at-( 
tributes,  or  found  need  of  altering  and  revising  His  former, 
and  most  simple  methods  of  communicating  with  men? 

To  the  priest  Zacharias  in  days  of  old  came  one  saying 
"I  am  Gabriel,  that  stand  in  the  presence  of  God,  and  am 
sent  to  speak  unto  thee."  (Luke  1:19).  To  the  prophet 
Joseph  Smith  in  latter  times  came  a  messenger  with  the, 
same  form  of  annunciation. 

Both  Gabriel  and  Moroni  were  ambassadors  from  the 
Eternal  One,  who  is  the  same  yesterday,  today  and  for- 
ever, and  "with  whom  is  no  variableness,  neither  shadow  of 
turning."  (James  1:  17;  Heb.  13:8). 


A  Messenger 

Part  of  Moroni's  message  delivered  at  this  visitation  is 
thus  stated  by  the  latter-day  prophet:  "He  said  there  was 
a  book  deposited,  written  upon  gold  plates,  giving  an  ac- 
count of  the  former  inhabitants  of  this  continent,  and  the 
source  from  whence  they  sprang.  He  also  said  that  the 
fulness  of  the  everlasting  Gospel  was  contained  in  it,  as 
delivered  by  the  Savior  to  the  ancient  inhabitants.  Also, 
that  there  were  two  stones  in  silver  bows — and  these  stones, 
fastened  to  a  breastplate,  constituted  what  is  called  the 
Urim  and  Thummim — deposited  with  the  plates;  and  the 
possession  and  use  of  these  stones  were  what  constituted 
'seers'  in  ancient  or  former  times;  and  that  God  had  pre- 
pared them  for  the  purpose  of  translating  the  book.  .  .  . 
While  he  was  conversing  with  me  about  the  plates,  the 
vision  was  opened  to  my  mind  that  I  could  see  the  place 
where  the  plates  were  deposited,  and  that  so  clearly  and 
distinctly  that  I  knew  the  place  again  when  I  visited  it." 

On  going  to  the  place  the  next  day  Joseph  Smith  located 
the  stone  box,  and  with  the  aid  of  a  lever  removed  the 
cover.  His  record  continues: 

"I  made  an  attempt  to  take  them  out,  but  was  forbidden 
by  the  messenger,  and  was  again  informed  that  the  time 
for  bringing  them  forth  had  not  yet  arrived,  neither  would 
it,  until  four  years  from  that  time;  but  he  told  me  that  I 
should  come  to  that  place  precisely  in  one  year  from  that 
time,  and  that  he  would  there  meet  with  me,  and  that  I 
should  continue  to  do  so  until  the  time  should  come  for 
obtaining  the  plates." 

At  the  close  of  the  fourth  probationary  year,  the  plates 
and  accessories  were  given  into  the  custody  of  the  latter- 
day  seer.  Of  this  occasion  and  subsequent  developments 
he  wrote  as  follows: 


130  The  Vitality  of  Mormonism 

"At  length  the  time  arrived  for  obtaining  the  plates,  the 
Urim  and  Thummim,  and  the  breastplate.  On  the  twenty- 
second  day  of  September,  one  thousand  eight  hundred  and 
twenty-seven,  having  gone  as  usual  at  the  end  of  another 
year  to  the  place  where  they  were  deposited,  the  same 
heavenly  messenger  delivered  them  up  to  me  with  this 
charge:  that  I  should  be  responsible  for  them;  that  if  I 
should  let  them  go  carelessly,  or  through  any  neglect  of 
mine,  I  should  be  cut  off;  but  that  if  I  would  use  all  my 
endeavors  to  preserve  them,  until  he,  the  messenger,  should 
call  for  them,  they  should  be  protected. 

"I  soon  found  out  the  reason  why  I  had  received  such 
strict  charges  to  keep  them  safe,  and  why  it  was  that  the 
messenger  had  said  that  when  I  had  done  what  was  required 
at  my  hand,  he  would  call  for  them.  For  no  sooner  was 
it  known  that  I  had  them,  than  the  most  strenuous  exer- 
tions were  used  to  get  them  from  me.  Every  stratagem 
that  could  be  invented  was  resorted  to  for  that  purpose. 
The  persecution  became  more  bitter  and  severe  than  before, 
and  multitudes  were  on  the  alert  continually  to  get  them 
from  me  if  possible.  But  by  the  wisdom  of  God,  they  re- 
mained safe  in  my  hands,  until  I  had  accomplished  by  them 
what  was  required  at  my  hand.  When,  according  to  ar- 
rangements, the  messenger  called  for  them,  I  delivered  them 
up  to  him;  and  he  has  them  in  his  charge  until  this  day, 
being  the  second  day  of  May,  one  thousand  eight  hundred 
and  thirty-eight." 

Subsequent  revelations  showed  that  Moroni  was  the  last 
of  a  long  line  of  prophets  whose  translated  writings  con- 
stitute the  Book  of  Mormon.  By  him  the  ancient  records 
had  been  closed  about  420  A.  D. ;  by  him  the  graven  plates 
had  been  deposited  in  the  stone  vault  wherein  they  lay 
buried  over  fourteen  centuries;  and  through  his  appointed 


A  Messenger  181 

embassage  they  were  given  into  the  possession  of  the  latter- 
day  seer  whose  work  of  translation  is  before  us. 

Joseph  Smith,  unschooled  beyond  the  rudiments  of  what 
we  call  an  education,  unversed  in  any  tongue  but  the  ver- 
nacular English,  was  wholly  unequipped  according  to  all 
human  standards  to  translate  the  language  of  a  nation  long 
extinct,  and,  except  for  certain  Indian  traditions,  forgotten. 
But  the  operation  of  a  power  higher  than  human,  by  which 
the  engraved  plates  were  brought  forth  from  the  earth,  was 
to  be  effective  in  making  the  long-buried  chronicles  intel- 
ligible to  modern  readers. 

It  was  no  part  of  the  Lord's  plan  to  entrust  the  translat- 
ing to  man's  linguistic  skill;  and,  moreover,  at  that  time 
the  Rosetta  Stone  still  lay  buried  beneath  the  debris  of 
ages,  and  there  was  not  a  man  upon  the  earth  capable  of 
rendering  an  Egyptian  inscription  into  English.  As  the 
Book  of  Mormon  avers,  the  original  writing  was  Egyptian, 
modified  through  the  isolation  of  the  ancient  peoples  on 
the  Western  Continent,  and  designated  Reformed  Egyp- 
tian. 

It  was  divinely  appointed  that  the  sacred  archives  should 
be  restored  to  the  knowledge  of  men  through  the  gift  and 
power  of  God.  Had  it  not  been  written  that  in  the  latter 
days  the  Lord  would  accomplish  a  marvelous  work  and  a 
wonder,  whereby  the  wisdom  of  the  wise  would  fail  and 
the  understanding  of  the  learned  be  hidden?  (See  Isa.  29: 
13,  14).  And  this  because  men  would  put  their  dogmas 
and  precepts  above  the  revealed  word?  (Verse  13).  In 
the  translation  of  the  Book  of  Mormon  there  was  to  be  no 
gloss  of  fallible  scholarship,  no  attempt  to  improve  and 
embellish  the  plain,  simple  and  unambiguous  diction  of  the 
original  scribes  who  wrote  by  inspiration.  Therefore  was 
the  commission  laid  upon  one  who  was  rated  among  the 


132  The  Vitality  of  M  or  monism 

weak   of  the  earth,  but  whose  ministry,   nevertheless,  has 
confounded  the  mighty.      (See  1  Cor.  1:27,  28). 


SCRIPTURES  OF  THE  AMERICAN  CONTINENT 

The  Book  of  Mormon 

THE  Book  of  Mormon  is  preeminently  an  American 
book,  comprising  the  history  of  the  aboriginal  peoples 
of  the  New  World.  It  professes  to  be  the  modern  trans- 
lation of  certain  records,  covering  the  period  from  B.  C. 
600  to  about  A.  D.  420,  with  which  is  incorporated  the 
abridgment  of  a  yet  earlier  history.  The  original  account 
was  inscribed  on  thin  sheets  of  gold,  in  small  characters  of 
the  Reformed  Egyptian  style.  The  plates  were  taken  from 
their  repository  on  the  side  of  a  hill  near  Palmyra,  New 
York.  This  was  in  September,  1827;  and  in  the  early 
months  of  1830  the  English  translation  was  published. 

The  Book  of  Mormon  story  deals  in  part  with  the  gen- 
eral history  of  the  ancient  peoples,  their  rise  and  fall  as 
nations,  their  wars  and  intrigues  of  state,  their  alternating 
epochs  of  material  prosperity  and  adversity ;  but  more  par- 
ticularly it  preserves  an  account  of  the  Divine  revelations, 
the  prophets  and  prophecies  with  which  the  ancient  Ameri- 
cans were  blessed;  and  thus  the  work  stands  before  the 
world  as  the  Scriptures  of  the  Western  Continent. 

This  is  the  story  in  brief.  In  the  closing  years  of  the 
7th  century  B.  C.  there  lived  in  Jerusalem  a  person  of  in- 
fluence and  wealth  named  Lehi.  He  was  a  righteous  man 
and  a  prophet,  of  the  tribe  of  Manasseh  and  therefore  a 
descendant  of  Joseph,  son  of  Jacob. 


Scriptures  of  the  American  Continent  188 

At  the  time  of  which  we  speak,  Lehi  and  his  wife  were 
the  parents  of  four  sons,  of  whom  the  elder  two  were  of 
disobedient  and  unruly  character,  in  which  respect  they 
stood  in  striking  contrast  to  their  dutiful  brothers.  Other 
children,  both  sons  and  daughters,  are  of  later  mention. 

Those  were  troublous  days  for  Israel.  The  people  had 
largely  forgotten  the  God  of  their  fathers ;  and  the  calami- 
ties voiced  by  Moses  and  the  prophets  as  the  contingent 
result  of  sins  against  which  the  people  had  been  specifically 
warned,  were  multiplying  apace.  Already  the  shadows  of 
the  Babylonian  captivity  were  falling  athwart  the  nation. 
Many  prophets,  Lehi  among  them,  lifted  their  voices  in 
admonition  and  warning,  crying  repentance  to  the  recreant 
Israelites,  and  predicting  that  unless  they  turned  from 
their  wickedness  the  City  of  David,  their  national  boast 
and  pride,  would  be  despoiled  and  Israel  be  made  captive. 
Instead  of  heeding  these  men  of  God,  the  people  went  wild 
with  resentment  and  tried  to  slay  them. 

In  the  year  600  B.  C.,  when  Zedekiah  ascended  the  throne 
of  Judah,  the  word  of  the  Lord  came  to  Lehi  directing  him 
to  take  his  family  and  flee  from  Jerusalem  into  the  wilder- 
ness of  Arabia.  The  scattering  of  the  Israelitish  nation 
had  been  foretold,  and  the  departure  of  Lehi  and  his  house- 
hold, together  with  another  entire  family  which  was  of  the 
tribe  of  Ephraim,  and  part  of  a  third,  was  in  line  with 
the  general  dispersion.  Had  it  not  so  been  declared  by 
Isaiah?  "For  out  of  Jerusalem  shall  go  forth  a  remnant, 
and  they  that  escape  out  of  mount  Zion:  the  zeal  of  the 
Lord  of  hosts  shall  do  this.'*  (£  Kings  19:31;  also  Isa. 
37:32). 

The  migrating  colony  journeyed  by  slow  stages  for 
about  eight  years  in  the  desert,  during  which  time  Lehi  and 
his  faithful  younger  son  Nephi  received  many  revelations  of 


134  The  Vitality  of  Mormonism 

the  Divine  word  and  will,  through  which  the  purpose  of 
their  own  exodus  was  made  known,  as  were  also  the  portend- 
ing vicissitudes  of  the  nation  from  which  they  had  become 
expatriated  by  the  Lord's  command.  Eventually  they 
reached  the  shores  of  the  Arabian  sea,  where,  divinely 
directed,  they  built  a  vessel,  in  which  they  were  carried  by 
wind  and  current  across  the  ocean  to  the  western  coast  of 
South  America. 

So  long  as  unity  prevailed  the  colony  prospered  in  the 
Promised  Land,  and  with  high  birth-rate  and  few  deaths 
soon  became  a  numerous  people.  With  prosperity  came 
pride  and  avarice,  and  the  inevitable  accompaniment,  dis- 
sension. The  more  righteous  part  chose  Nephi  for  their 
leader  and  called  themselves  Nephites,  while  the  rebellious 
and  evil  faction  came  to  be  known  as  Lamanites  or  follow- 
ers of  Laman,  who  was  the  eldest  and  most  wicked  of  Lehi's 
sons. 

As  the  decades  linked  themselves  into  centuries  the  breach 
between  Nephites  and  Lamanites  became  wider,  the  enmity 
fiercer,  and  the  disparity  in  customs  and  culture  greater; 
though  for  brief  and  exceptional  periods  there  was  truce 
between  them.  The  Nephites  maintained  a  relatively  high 
standard  of  civilized  activity,  while  the  Lamanites  became  a 
degenerate  people,  of  nomadic  and  predatory  life,  devoted 
mostly  to  warfare  and  the  chase ;  and  as  a  mark  of  Divine 
displeasure  they  were  cursed  with  a  dark  ruddy  skin. 
Many  and  bloody  were  the  wars  they  waged  against  their 
more  peaceable  contemporaries.  Nevertheless  the  Nephites 
developed  and  throve  in  proportion  to  their  varying  degrees 
of  allegiance  to  the  laws  of  God  as  made  known  by  the  suc- 
cession of  prophets  whom  the  Lord  raised  up  among  them; 
and  their  departures  from  the  ways  of  righteousness  were 
followed  by  the  disciplinary  suffering  incident  to  Lamanite 


Scriptures  of  the  American  Continent  185 

victories,  which  were  permitted  to  afflict  them  at  intervals. 
They  fled  before  their  aggressive  foes,  moving  northward 
and  eastward;  so  that  in  the  course  of  centuries  they  swept 
over  a  large  part  of  the  area  now  embraced  by  Mexico  and 
the  United  States. 

The  Gospel  of  salvation  was  taught  and  the  fundamental 
ordinances  were  administered  among  the  Nephites;  and  the 
resurrected  Lord,  Jesus  Christ,  ministered  among  them  in 
Person,  and  declared  them  to  be  the  sheep  of  that  other  fold 
to  which  He  had  referred  while  preaching  to  the  Jews.  See 
John  10:16. 

About  420  A.  D.,  the  Nephites,  having  fallen  into  wicked- 
ness all  the  more  convicting  because  of  their  intellectual 
superiority,  were  utterly  destroyed  as  a  nation  by  their 
hereditary  enemies.  The  exterminating  conflict  was  fought 
in  the  vicinity  of  Palmyra,  in  the  present  State  of  New 
York.  The  savage  but  victorious  Lamanites  have  lived  on 
as  the  degraded  race  of  red  men,  whom  Columbus  found  in 
the  land  on  the  occasion  of  his  re-discovery  of  the  Western 
Continent.  Such  is  the  origin  of  the  American  Indians. 
They  are  of  Israelitish  descent,  belonging  to  the  House  of 
Joseph  who  was  sold  into  Egypt. 

From  the  time  of  Lehi's  exodus  from  Jerusalem  down 
to  the  end  of  Nephite  history,  a  circumstantial  record  was 
kept  by  scribes  set  apart  to  the  work.  That  record  has 
been  restored  to  human  knowledge,  and  the  translated  part 
has  been  given  to  the  world  as  the  Book  of  Mormon. 

The  announcement  of  such  a  discovery  as  that  of  the 
plates  of  Mormon,  and  of  such  an  achievement  as  the  trans- 
lation of  the  records  into  English,  could  not  fail  to  attract 
the  attention  of  both  layman  and  scholar.  But  the  an- 
nouncement was  treated  with  contempt  and  vigorous  denun- 
ciation. 


136  The  Vitality  of  Mormonism 

The  reason  for  this  hostile  rejection  is  found  in  the  fact 
that  Joseph  Smith,  the  translator,  avowed  that  he  had  not 
accomplished  the  marvelous  work  by  his  own  or  other  human 
power  alone,  but  that  the  resting-place  of  the  ancient  plates 
had  been  revealed  to  him  by  an  angel,  who  appeared  in  light 
and  glory,  and  announced  himself  as  that  same  Moroni  who 
had  sealed  up  and  buried  the  inscribed  plates  over  fourteen 
centuries  earlier.  A  further  cause  for  the  popular  opposi- 
tion to  the  Book  of  Mormon  lay  in  Joseph  Smith's  solemn 
testimony  that  he  had  been  empowered  to  make  the  trans- 
lation through  the  direct  inspiration  of  God. 

This  avowal  introduced  the  element  of  the  supernatural. 
If  Joseph  Smith  spoke  truly,  miracles  had  not  ceased,  and 
direct  revelation  from  God  to  man  was  of  modern  certainty. 
Such  a  conception  was  wholly  opposed  by  theological  theory 
and  churchly  dogma.  And  yet,  why  in  reason  should  direct 
revelation  from  the  heavens  be  more  of  an  improbability  to- 
day than  in  the  centuries  of  long  ago?  Except  as  to  the 
extent  of  the  writing,  is  the  bringing  forth  of  the  Book  of 
Mormon  any  more  of  a  marvel  than  the  inspired  reading  of 
the  mystic  words  by  Daniel  in  the  midst  of  Belshazzar's  riot- 
ous feast?  (See  Dan.  5:25-31).  And  surely  the  means  by 
which  the  writing  was  done  appears  far  more  mysterious  in 
the  case  of  the  Chaldean  king  than  in  the  ordinary  and 
human  way  of  engraving  the  Book  of  Mormon  plates. 

The  Book  of  Mormon  is  before  the  world.  It  has  been 
distributed  by  millions  of  copies  in  English  and  other  mod- 
ern tongues.  Let  it  be  understood  that  in  no  sense  does  the 
Book  of  Mormon  profess  to  be  a  substitute  for  the  Holy 
Bible,  or  to  be  in  any  way  related  thereto  except  as  a  paral- 
lel volume  of  Scripture.  The  Bible  is  essentially  a  record 
of  the  dealings  of  God  with  His  people  of  the  East;  the 
Book  of  Mormon  is  an  embodiment  of  Divine  revelations  to 


By  the  Mouth  of  Witnesses  187 

the  people  of  the  West.  So  far  as  the  two  books  touch 
common  themes  they  are  in  harmony;  and  in  no  particular 
are  they  contradictory  of  each  other. 


BY  THE  MOUTH  OF  WITNESSES 

Shall  the  Truth  be  Established 

MOSES  voiced  the  word  of  Jehovah  unto  Israel,  saying 
that  by  the  testimony  of  competent  witnesses  should 
questions  of  fact  be  established ;  and  our  Lord  in  the  flesh  re- 
affirmed the  ancient  rule  for  common  observance  (Matt.  18: 
16),  and,  on  a  particular  occasion,  cited  it  in  vindicating 
to  the  casuistical  Jews  His  claim  to  Divine  authority. 
(John  8:17,  18).  It  is  a  vital  element  of  jurisprudence, 
and  is  at  once  reasonable  and  indispensable  in  practise. 

The  Book  of  Mormon  predicts  its  own  coming  forth  in 
latter  times,  and  presents  the  specific  prophecy  that  the 
plates  on  which  the  ancient  record  was  engraved  would  be 
shown  to  three  witnesses,  and  later  to  certain  others.  The 
sacred  character  of  the  plates  forbade  their  display  for 
the  gratification  of  curiosity;  and,  moreover,  it  was  the 
stated  purpose  of  the  Lord  that  the  restored  Scriptures  be 
accepted  or  rejected  by  men  according  to  the  reader's 
measure  of  faith  or  lack  thereof. 

Respecting  the  bringing  forth  of  the  Book  of  Mormon  in 
the  latter  days,  the  Lord  thus  spake  through  Nephi  the 
prophet:  "Wherefore  at  that  day  when  the  book  shall  be 
delivered  unto  the  man  of  whom  I  have  spoken,  the  book 
shall  be  hid  from  the  eyes  of  the  world,  that  the  eyes  of 
none  shall  behold  it  save  it  be  that  three  witnesses  shall 


188  The  Vitality  of  Mar  monism 

behold  it,  by  the  power  of  God,  besides  him  to  whom  the 
book  shall  be  delivered;  and  they  shall  testify  to  the  truth 
of  the  book  and  the  things  therein.  And  there  is  none 
other  which  shall  view  it,  save  it  be  a  few  according  to  the 
will  of  God,  to  bear  testimony  of  his  word  unto  the  children 
of  men :  for  the  Lord  God  hath  said,  That  the  words  of  the 
faithful  should  speak  as  if  it  were  from  the  dead.  Where- 
fore, the  Lord  God  will  proceed  to  bring  forth  the  words 
of  the  book;  and  in  the  mouth  of  as  many  witnesses  as 
seemeth  him  good,  will  he  establish  his  word;  and  wo  be 
unto  him  that  rejecteth  the  word  of  God."  (2  Nephi  27). 
The  angel,  Moroni,  who  delivered  the  plates  to  Joseph 
Smith,  received  them  back  into  his  keeping  after  the  trans- 
lation of  the  unsealed  portion  had  been  effected.  The  lat- 
ter-day prophet  had  been  instructed  to  guard  the  plates 
with  vigilant  care,  and  was  warned  against  any  temptation 
to  use  the  sheets  of  gold  for  personal  gain.  They  were 
preserved  inviolate  while  in  his  hands;  and  were  shown  by 
him  only  as  the  Lord  directed.  In  June,  1829,  three  men, 
designated  through  revelation,  were  chosen  to  view  the 
plates,  and  the  occasion  was  one  of  heavenly  visitation. 

The  Testimony  of  Three  Witnesses 

"Be  it  known  unto  all  nations,  kindreds,  tongues,  and 
people  unto  whom  this  work  shall  come,  that  we,  through 
the  grace  of  God  the  Father,  and  our  Lord  Jesus  Christ, 
have  seen  the  plates  which  contain  this  record,  which  is 
a  record  of  the  people  of  Nephi,  and  also  of  the  Lamanites, 
their  brethren,  and  also  of  the  people  of  Jared,  who  came 
from  the  tower  of  which  hath  been  spoken;  and  we  also 
know  that  they  have  been  translated  by  the  gift  and  power 
of  God,  for  his  voice  hath  declared  it  unto  us;  wherefore 
we  know  of  a  surety  that  the  work  is  true.  And  we  also 


By  the  Mouth  of  Witnesses  189 

testify  that  we  have  seen  the  engravings  which  are  upon 
the  plates ;  and  they  have  been  shewn  unto  us  by  the  power 
of  God,  and  not  of  man.  And  we  declare  with  words  of 
soberness,  that  an  angel  of  God  came  down  from  heaven, 
and  he  brought  and  laid  before  our  eyes,  that  we  beheld  and 
saw  the  plates,  and  the  engravings  thereon;  and  we  know 
that  it  is  by  the  grace  of  God  the  Father,  and  our  Lord 
Jesus  Christ,  that  we  beheld  and  bear  record  that  these 
things  are  true;  and  it  is  marvellous  in  our  eyes,  neverthe- 
less the  voice  of  the  Lord  commanded  us  that  we  should 
bear  record  of  it;  wherefore,  to  be  obedient  unto  the  com- 
mandments of  God,  we  bear  testimony  of  these  things.  And 
we  know  that  if  we  are  faithful  in  Christ,  we  shall  rid  our 
garments  of  the  blood  of  all  men,  and  be  found  spotless 
before  the  judgment-seat  of  Christ,  and  shall  dwell  with 
Him  eternally  in  the  heavens.  And  the  honour  be  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Ghost,  which  is 
one  God.  Amen.  Oliver  Cowdery,  David  Whitmer,  Martin 
Harris." 

This  solemn  affirmation  was  never  revoked  nor  in  the  least 
degree  modified,  though  all  of  the  three  were  later  severed 
from  the  Church  for  transgression.  To  the  time  of  death 
each  maintained  the  truth  of  his  testimony,  despite  ridicule 
and  divers  sufferings  through  persecution. 

Shortly  after  the  witnessing  of  the  plates  by  the  three, 
other  eight  persons  were  permitted  to  see  and  handle  the 
records,  as  they  thus  attest: 

The  Testimony  of  Eight  Witnesses 

"Be  it  known  unto  all  nations,  kindreds,  tongues,  and 
people  unto  whom  this  work  shall  come,  that  Joseph  Smith, 
Jun.,  the  translator  of  this  work,  has  shewn  unto  us  the 
plates  of  which  hath  been  spoken,  which  have  the  appear- 


140  The  Vitality  of  Mormonism 

ance  of  gold;  and  as  many  of  the  leaves  as  the  said  Smith 
has  translated,  we  did  handle  with  our  hands;  and  we  also 
saw  the  engravings  thereon,  all  of  which  has  the  appearance 
of  ancient  work,  and  of  curious  workmanship.  And  this 
we  bear  record  with  words  of  soberness,  that  the  said  Smith 
has  shewn  unto  us,  for  we  have  seen  and  hefted,  and  know 
of  a  surety  that  the  said  Smith  has  got  the  plates  of  which 
we  have  spoken.  And  we  give  our  names  unto  the  world 
to  witness  unto  the  world  that  which  we  have  seen;  and 
we  lie  not,  God  bearing  witness  of  it.  Christian  Whitmer, 
Jacob  Whitmer,  Peter  Whitmer,  Jun.,  John  Whitmer, 
Hiram  Page,  Joseph  Smith,  Sen.,  Hyrum  Smith,  Samuel  H. 
Smith." 

Three  of  these  eight  died  out  of  the  Church,  yet  not  one 
of  the  whole  number  ever  was  known  to  deny  his  testimony. 
Had  policy  figured  in  the  matter,  as  doubtless  would  have 
been  the  case  in  the  fraudulent  exploitation  of  a  spurious 
book,  the  Church  might  have  been  expected  to  tolerate 
misconduct  on  the  part  of  members  so  vitally  prominent  in 
its  affairs;  but  the  ban  of  excommunication  fell,  as  justice 
demanded,  without  respect  to  persons.  The  biography  of 
each  of  the  eleven  witnesses  has  been  widely  published. 
Their  testimonies  appear  in  every  copy  of  the  Book  of 
Mormon.  Read  and  consider. 


—  37  — 
VOICES  OF  THE  DEAD 

A  Testimony  from  the  Dust 

September  22,  1827,  Joseph  Smith,  a  youthful  resi- 
dent  of  Manchester,  N.  Y.,  took  from  the  side  of  a  hill 
in  that  vicinity  a  book  made  up  of  thin  leaves  of  beaten 


Voices  of  the  Dead  141 

gold,  held  together  by  rings  after  the  fashion  of  our  mod- 
ern loose-leaf  records.  As  described  by  the  finder,  and  by 
others  to  whom  they  were  shown,  these  golden  leaves  or 
plates  were  engraved  with  fine  characters  having  all  the  ap- 
pearance of  ancient  and  curious  workmanship. 

The  engraved  plates  had  been  laid  away  with  care  and 
attention  to  preservation;  for,  when  uncovered,  they  were 
found,  together  with  certain  other  antique  objects,  resting 
in  a  small  vault  or  box  of  stone.  "The  box  in  which  they 
lay,"  wrote  Joseph  Smith,  "was  formed  by  laying  stones  to- 
gether in  some  kind  of  cement.  In  the  bottom  of  the  box 
were  laid  two  stones  crossways  of  the  box,  and  on  these 
stones  lay  the  plates  and  the  other  things  with  them."  The 
top  slab  or  lid  of  the  box  "was  thick  and  rounding  in  the 
middle  on  the  upper  side,  and  thinner  towards  the  edges,  so 
that  the  middle  part  of  it  was  visible  above  the  ground,  but 
the  edge  all  around  was  covered  with  earth." 

As  subsequent  examination  proved,  the  graven  characters 
constituted  a  history  of  the  aboriginal  peoples  of  the 
Western  Continent,  of  whom  the  existing  tribes  of  American 
Indians  are  the  posterity.  A  part  of  the  ancient  record 
has  been  translated  into  English  and  the  modern  version 
was  first  published  in  1830  as  The  Book  of  Mormon. 

The  Book  of  Mormon  contains  pointed  and  specific  pre- 
dictions of  its  own  coming  forth  in  the  latter  days ;  and 
these  prophecies  harmonize  with  the  Biblical  Scriptures. 
The  ancient  peoples  whose  voice  is  again  heard  among  the 
living  were  of  the  tribes  of  Ephraim  and  Manasseh,  and 
therefore  of  the  family  of  Joseph,  son  of  Jacob.  With  this 
fact  in  mind,  the  thoughtful  student  finds  profound  signifi- 
cance in  the  otherwise  obscure  words  of  Ezekiel  (37:15-20)  : 
"The  word  of  the  Lord  came  again  unto  me,  saying,  More- 
over, thou  son  of  man,  take  thee  one  stick,  and  write  upon 


The  Vitality  of  M  or  monism, 

it,  For  Judah,  and  for  the  children  of  Israel  his  companions : 
then  take  another  stick,  and  write  upon  it,  For  Joseph,  the 
stick  of  Ephraim,  and  for  all  the  house  of  Israel  his  com- 
panions: And  join  them  one  to  another  into  one  stick;  and 
they  shall  become  one  in  thine  hand." 

To  the  puzzled  questioners  who  would  ask  the  meaning 
of  all  this,  the  prophet  was  told  to  declare  the  Lord's  pur- 
pose in  this  wise:  "Thus  saith  the  Lord  God;  Behold  I  will 
take  the  stick  of  Joseph,  which  is  in  the  hand  of  Ephraim, 
and  the  tribes  of  Israel  his  fellows,  and  will  put  them  with 
him,  even  with  the  stick  of  Judah,  and  make  them  one 
stick,  and  they  shall  be  one  in  mine  hand." 

Plainly  the  record  of  Judah,  which  we  recognize  as  the 
Holy  Bible,  was  to  be  supplemented  by  the  record  of 
Joseph;  and  the  bringing  forth  of  the  latter  was  to  be 
effected  by  the  direct  exercise  of  Divine  power,  for  the 
Lord  said  "I  will  take  the  stick  of  Joseph";  and  of  the 
two  He  averred  "they  shall  be  one  in  mine  hand,"  even  as 
the  prototypes  had  become  one  in  the  hand  of  Ezekiel. 

If  the  testimony  of  scholars  as  to  Biblical  chronology  be 
reliable,  Lehi  and  his  colony  had  already  crossed  the  great 
waters  and  become  well  established  in  America  when  Ezekiel 
voiced  this  significant  prophecy  concerning  the  "stick"  or 
record  of  Joseph  as  being  distinct  from  that  of  Judah. 
The  prediction  has  been  fulfilled.  The  Holy  Bible  and  the 
Book  of  Mormon,  the  records  of  Judah  and  Joseph  respec- 
tively, are  before  the  world,  each  attesting  the  authenticity 
of  the  other,  and  each  standing  as  an  irrefutable  testimony 
of  the  atoning  life,  death,  and  resurrection  of  the  Lord 
Jesus  Christ. 

A  century  and  a  half  earlier,  Isaiah  had  cried  wo  unto 
Ariel,  the  City  of  David ;  and  had  made  distinction  between, 
Judah  who  then  occupied  Ariel  or  Jerusalem,  and  another 


Voices  of  the  Dead  143 

people  with  whom  comparison  is  made.  Note  the  pre- 
diction: "And  thou  shalt  be  brought  down,  and  shalt  speak 
out  of  the  ground,  and  thy  speech  shall  be  low  out  of  the 
dust,  and  thy  voice  shall  be,  as  of  one  that  hath  a  familiar 
spirit,  out  of  the  ground,  and  thy  speech  shall  whisper  out 
of  the  dust."  (Isa.  29:4). 

The  Book  of  Mormon  contains  pointed  and  specific  pre- 
dictions of  its  own  coming  forth  in  the  latter  days,  and  these 
prophecies  harmonize  with  the  Biblical  Scriptures.  Nephi, 
foreseeing  the  eventual  annihilation  of  his  people  as  the 
result  of  transgression,  and  having  been  shown  in  vision  the 
degraded  future  of  the  Lamanites,  whom  he  designated  "the 
seed  of  my  brethren,"  spoke  of  the  promised  restoration 
of  the  records  in  this  wise: 

"But  behold,  I  prophesy  unto  you  concerning  the  last 
days;  concerning  the  days  when  the  Lord  God  shall  bring 
these  things  forth  unto  the  children  of  men.  After  my 
seed  and  the  seed  of  my  brethren  shall  have  dwindled  in 
unbelief,  and  shall  have  been  smitten  by  the  Gentiles;  yea, 
after  the  Lord  God  shall  have  camped  against  them  round 
about,  and  shall  have  laid  siege  against  them  with  a  mount, 
and  raised  forts  against  them;  and  after  they  shall  have 
been  brought  down  low  in  the  dust,  even  that  they  are  not, 
yet  the  words  of  the  righteous  shall  be  written,  and  the 
prayers  of  the  faithful  shall  be  heard,  and  all  those  who 
have  dwindled  in  unbelief  shall  not  be  forgotten.  For 
those  who  shall  be  destroyed  shall  speak  unto  them  out  of 
the  ground,  and  their  speech  shall  be  low  out  of  the  dust, 
and  their  voice  shall  be  as  one  that  hath  a  familiar  spirit; 
for  the  Lord  God  will  give  unto  him  power,  that  he  may 
whisper  concerning  them,  even  as  it  were  out  of  the  ground ; 
and  their  speech  shall  whisper  out  of  the  dust."  (£  Nephi 
26). 


144  The  Vitality  of  Mormomsm 

The  nation  thus  "brought  down"  has  spoken  "out  of  the 
ground" ;  her  speech  has  come  forth  "out  of  the  dust" ;  for 
the  original  of  the  Book  of  Mormon  was  actually  taken  out 
of  the  ground,  and  the  voice  of  the  sacred  record  is  as  that 
of  one  speaking  from  the  dust  of  the  past. 


—  38  — 
A  NEW  WITNESS  OF  THE  CHRIST 

An  Independent  Scripture 

THE  angel  Moroni,  who  made  known  to  Joseph  Smith 
the  existence  and  repository  of  the  inscribed  plates 
from  which  the  Book  of  Mormon  has  been  translated,  in- 
formed the  modern  prophet  that  the  metallic  pages  con^ 
tained  the  fulness  of  the  everlasting  Gospel  as  delivered  bj 
the  Savior  to  the  former  inhabitants  of  the  Western  Conti- 
nent. The  book  is  more  than  a  series  of  annals  and  chron- 
icles. 

Invaluable  as  the  ancient  record  may  have  proved  in 
giving  to  man  the  history  of  a  once  mighty  but  now  extinct 
nation,  in  demonstrating  the  origin  and  significance  of  tra- 
ditions cherished  by  the  degenerate  Indians  as  evidence  of 
a  more  enlightened  past,  in  explaining  ethnological  data 
otherwise  unrelated  and  largely  inexplicable — in  these  re- 
spects the  Book  of  Mormon  could  have  been  nothing  more 
than  an  important  contribution  to  the  common  fund  of 
human  knowledge,  possibly  of  great  academic  interest  but 
certainly  of  small  vital  value. 

No  apology  could  be  consistently  demanded  for  surprise, 
wonder,  or  even  incredulity  over  the  announcement  of  a 
messenger  sent  from  the  presence  of  God  to  restore  to  the 


A  New  Witness  of  the  Christ  145 

possession  of  mortals  a  mere  history  of  dynasties  and 
kingdoms,  of  migrations  and  battles,  of  cities  builded  and 
destroyed,  and  of  the  rise  and  fall  of  commonwealths. 

The  miraculous  interposition  of  Divine  power  in  such  a 
matter  is  without  recorded  precedent  and  apparently  lack- 
ing in  the  essential  element  of  necessity. 

The  priceless  character  of  the  Book  of  Mormon  lies  in  its 
sacredness  as  a  compilation  of  Holy  Scripture,  telling  prim- 
arily of  the  dealings  of  God  with  the  ancient  peoples  of  the 
West,  of  the  Divine  purpose  in  their  isolation  on  a  previous- 
ly unknown  continent,  the  teaching  and  practise  of  the  Gos- 
pel with  all  its  essential  laws  and  ordinances  enjoined 
through  revelation  entirely  apart  from  the  Biblical  Scrip- 
tures, and  particularly  of  the  solemn  testimony  of  a  great 
nation  relating  to  the  atoning  death  and  literal  resurrection 
of  Jesus  Christ,  the  Redeemer  and  Savior  of  the  race. 

The  avowed  purpose  of  Jehovah,  in  leading  Lehi  and  his 
colony  from  Jerusalem  and  conducting  them  across  the  great 
waters  to  the  American  shores,  was  to  separate  unto  Him- 
self a  body  of  Israelites  who  would  be  cleansed  from  false 
tradition  and  the  defiling  precepts  of  men  respecting  the  ap- 
pointed mission  of  Christ  in  the  flesh.  As  Moses  was  led 
into  the  desert  and  later  into  the  mountain  top,  as  Elijah 
was  impelled  to  seek  the  cavern's  solitude,  that  each  might 
the  better  hear  the  Divine  voice — so  a  nation  was  sequestered 
in  the  New  World  that  they  might  learn  the  word  of  re- 
vealed truth  in  its  simplicity  and  plainness. 

In  the  mind  of  God  it  had  been  decreed  that  the  life, 
death,  and  resurrection  of  His  Only  Begotten  Son  be  at- 
tested by  other  witnesses  than  Galilee,  Samaria  and  Judea. 
While  Lehi  and  his  people  were  journeying  through  the 
deserts  of  Arabia,  the  Lord  revealed  by  vision  and  the  visita- 
tion of  angels  unto  the  prophet  and  again  unto  Nephi  that, 


146  The  Vitality  of  Mormonism 

six  hundred  years  later,  the  Son  of  the  Eternal  Father  would 
be  born  of  the  Virgin  of  Nazareth,  that  He  was  to  be  the 
Redeemer  of  the  world,  that  a  prophet  would  go  before 
Him  crying  repentance  unto  the  people  and  baptizing  them 
in  Jordan,  and  that  twelve  Apostles  would  attend  the  Savior 
and  continue  to  teach  and  administer  after  the  Lord's  death 
and  resurrection. 

The  doctrine  of  the  coming  Christ  and  the  necessity  of 
repentance  and  baptism  had  been  preached  by  prophets 
throughout  the  six  centuries  of  preparation.  At  the  time  of 
our  Lord's  birth  at  Bethlehem,  the  predicted  signs  of  the 
glad  event  were  witnessed  in  America,  and  prominent  among 
these  was  the  absence  of  darkness  between  two  days.  The 
tragedy  on  Calvary  was  signalized  in  the  West,  as  the  pro- 
phets had  foretold,  by  great  disturbances  of  the  earth,  and 
by  the  continuation  of  darkness  between  two  nights. 

The  more  righteous  part  of  the  people  had  been  preserved 
from  destruction;  and  to  a  multitude  of  these,  assembled 
about  the  Temple,  the  crucified  and  resurrected  Lord  ap- 
peared, with  the  solemn  accompaniment  of  the  Father's 
proclamation  from  the  heavens :  "Behold  my  beloved  Son,  in 
whom  I  am  well  pleased,  in  whom  I  have  glorified  my  name: 
hear  ye  Him."  (3  Nephi,  chap.  11). 

The  people  looked  upward,  "And  behold  they  saw  a  Man 
descending  out  of  heaven;  and  He  was  clothed  in  a  white 
robe,  and  He  came  down  and  stood  in  the  midst  of  them,  and 
the  eyes  of  the  whole  multitude  were  turned  upon  Him,  and 
they  durst  not  open  their  mouths,  even  one  to  another, 
and  wist  not  what  it  meant,  for  they  thought  it  was  an  angel 
that  had  appeared  unto  them.  And  it  came  to  pass  that 
He  stretched  forth  His  hand  and  spake  unto  the  people, 
saying,  Behold,  I  am  Jesus  Christ,  whom  the  prophets 
testified  shall  come  into  the  world;  And  behold,  I  am  the 


When  Christ  Stood  on  American  Soil  147 

light  and  the  life  of  the  world ;  and  I  have  drunk  out  of  that 
bitter  cup  which  the  Father  hath  given  me,  and  have  glorified 
the  Father  in  taking  upon  me  the  sins  of  the  world,  in  the 
which  I  have  suffered  the  will  of  the  Father  in  all  things 
from  the  beginning." 

He  permitted  them  to  see  and  feel  the  wounds  of  the  cross 
in  His  hands,  feet,  and  side ;  and  they  worshiped  Him. 

The  Book  of  Mormon  is  a  new  and  independent  witness 
of  the  divinity  of  Jesus  Christ  and  His  Gospel,  by  which 
all  mankind  may  be  saved  through  obedience,  and  without 
which  no  man  can  have  place  in  the  Kingdom  of  God. 

—  39  — 
WHEN  CHRIST  STOOD  ON  AMERICAN  SOIL 

His  Church  Established  Among  the  Ancient  Americans 

DURING  His  brief  period  of  mortal  ministry  our  Lord 
the  Christ  established  His  Church,  with  Apostles  em- 
powered and  directed  to  administer  the  ordinances  essential 
to  membership  and  to  build  up  the  institution.  This  was 
done  in  Palestine ;  and  from  that  land  the  message  of  salva- 
tion was  carried  into  every  country  known  to  the  inhabitants 
of  the  Eastern  Continent.  In  the  period  immediately  fol- 
lowing the  Lord's  departure,  the  Apostles  prosecuted  the 
work  of  the  ministry  with  such  zeal  and  effectiveness  that  we 
read  of  them:  "And  they  went  forth,  and  preached  every- 
where, the  Lord  working  with  them,  and  confirming  the  word 
with  signs  following."  (Mark  16:20). 

We  are  expressly  informed  of  the  rapid  growth  of  the 
Church  in  apostolic  times.  Paul,  writing  approximately 
thirty  years  after  the  Ascension,  declared  that  the  Gospel 
had  been  made  known  to  every  nation — "preached  to  every 


148  The  Vitality  of  M  or  monism 

creature  under  heaven,"  by  which  comprehensive  statement 
the  Apostle  doubtless  meant  that  the  Gospel  had  been  so 
generally  proclaimed  in  known  lands  that  all  who  would 
might  have  learned  of  it. 

The  Apostles  had  been  instructed  to  go  into  all  the  world 
and  to  preach  the  Gospel  to  every  creature,  with  the  assur- 
ance that  such  as  accepted  their  message  and  were  baptized 
as  the  Lord  had  commanded  would  be  saved,  while  such  as 
rejected  the  Gospel  would  be  damned. 

So  far  as  we  know,  during  the  apostolic  epoch  and  for 
more  than  a  millennium  thereafter,  the  existence  of  a 
Western  Continent  was  known  to  no  one  in  the  East.  Never- 
theless, at  that  very  time  and  for  centuries  before,  America 
was  inhabited  by  powerful  nations,  who  exhibited  the  entire 
range  of  attainment  from  savagery  to  refinement  and  culture, 
and  all  the  gradations  from  deviltry  to  godliness. 

It  was  obviously  impossible  for  the  Galilean  Apostles,  by 
any  but  miraculous  and  supernatural  aid,  to  carry  the 
Gospel  to  the  western  world,  and  we  find  scriptural  warrant 
for  the  assertion  that  they  did  not  so. 

Nevertheless,  the  Church  of  Jesus  Christ  was  established 
upon  the  American  continent,  and  that  through  the  personal 
ministry  of  the  Risen  Lord,  soon  after  His  ascension  from 
Mount  Olivet,  The  Book  of  Mormon  contains  a  circum- 
stantial account  of  this  marvelous  theophany. 

Jesus  Christ  visited  the  aboriginal  peoples  of  the  Western 
Continent.  His  identity  affirmed  by  the  voice  of  the  Eternal 
Father  and  by  His  own  solemn  testimony,  the  Resurrected 
Christ,  still  bearing  the  wounds  of  the  cross  in  hands  and 
feet  and  side,  declared  that  the  old  order  under  the  Mosaic 
Law  was  fulfilled  and  abrogated  in  Him ;  and  straightway  He 
proceeded  to  organize  His  Church  under  the  new  or  Gospel 
dispensation. 


When  Christ  Stood  on  American  Soil  149 

He  chose  twelve  men,  whom  He  ordained  to  be  special  wit- 
nesses of  Himself  and  the  Church;  and  to  them  He  gave 
authority  to  administer  the  ordinances  essential  to  salvation, 
as  He  had  done  on  the  other  hemisphere. 

Baptism  had  been  practised  among  the  Nephites  prior  to 
this  visitation,  and  disputation  had  arisen  as  to  the  mode 
and  purpose  of  the  ordinance.  The  Savior  cautioned  the 
Nephite  Twelve  and  the  people  generally  against  schism  and 
contention.  To  the  ordained  disciples  He  said: 

"On  this  wise  shall  ye  baptize;  and  there  shall  be  no  dis- 
putations among  you.  Verily  I  say  unto  you,  that  whoso 
repenteth  of  his  sins  through  your  words,  and  desireth  to 
be  baptized  in  my  name,  on  this  wise  shall  ye  baptize  them: 
behold,  ye  shall  go  down  and  stand  in  the  water,  and  in  my 
name  shall  ye  baptize  them.  And  now  behold,  these  are  the 
words  which  ye  shall  say,  calling  them  by  name,  saying: 
Having  authority  given  me  of  Jesus  Christ,  I  baptize  you 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  Amen.  And  then  shall  ye  immerse  them  in  the 
water,  and  come  forth  again  out  of  the  water.  .  .  .  And 
there  shall  be  no  disputations  among  you,  as  there  hath 
hitherto  been ;  neither  shall  there  be  disputations  among  you 
concerning  the  points  of  my  doctrine,  as  there  hath  hitherto 
been.  For  verily,  verily  I  say  unto  you,  he  that  hath  the 
spirit  of  contention  is  not  of  me,  but  is  of  the  devil,  who  is 
the  father  of  contention,  and  he  stirreth  up  the  hearts  of 
men  to  contend  with  anger,  one  with  another.  .  .  .  And 
this  is  my  doctrine,  and  it  is  the  doctrine  which  the  Father 
hath  given  unto  me.  .  v  .  And  whoso  believeth  in  me,  and 
is  baptized,  the  same  shall  be  saved ;  and  they  are  they  who 
shall  inherit  the  kingdom  of  God.  And  whoso  believeth  not 
in  me,  and  is  not  baptized,  shall  be  damned."  (Book  of 
Mormon,  3  Nephi  11). 


160  The  Vitality  of  M  or  monism 

Then  by  specific  commission  He  empowered  the  Twelve 
Disciples  to  administer  the  higher  baptism  of  the  Spirit,  or 
the  bestowal  of  the  Gift  of  the  Holy  Ghost. 

The  sacrament  of  bread  and  wine  was  instituted  by  the 
Lord  for  the  further  blessing  of  those  who,  after  due  con- 
fession of  faith  and  repentance,  had  been  baptized  in  His 
name.  As  to  partaking  of  the  broken  and  consecrated  bread 
He  gave  special  commandment:  "And  this  shall  ye  do  in 
remembrance  of  my  body,  which  I  have  shewn  unto  you. 
And  it  shall  be  a  testimony  unto  the  Father,  that  ye  do 
always  remember  me.  And  if  ye  do  always  remember  me, 
ye  shall  have  my  Spirit  to  be  with  you." 

In  connection  with  the  administration  of  the  sacramental 
wine  He  said:  "Ye  shall  do  it  in  remembrance  of  my  blood, 
which  I  have  shed  for  you,  that  ye  may  witness  unto  the 
Father  that  ye  do  always  remember  me.  And  if  ye  do  always 
remember  me,  ye  shall  have  my  Spirit  to  be  with  you."  (18: 
7-11). 

We  read  further:  "And  they  who  were  baptized  in  the 
name  of  Jesus  were  called  the  Church  of  Christ."  (26:21). 

Thus  was  the  Church  of  Jesus  Christ  organized  among  the 
ancient  Americans.  For  nearly  two  centuries  it  flourished 
with  such  fruitage  of  blessing  as  had  never  before  been 
known.  Then  the  weeds  of  dissension  attained  so  rank  a 
growth  as  to  well-nigh  smother  the  tree  of  the  Lord's  own 
planting.  Man-made  churches  sprang  up,  and  persecution, 
foul  sister  to  intolerance,  became  rampant. 

About  four  hundred  years  after  the  visitation  of  Christ, 
the  Church  in  America  ceased  to  exist,  for  an  overwhelming 
tide  of  apostasy  had  swept  the  New  as  well  as  the  Old  World, 
and  by  Divine  allowance  the  Nephite  nation  fell  a  prey  to 
its  hereditary  foes. 


East  and  West  in  One  Acclaim  151 

—  40  — 
EAST  AND  WEST  IN  ONE  ACCLAIM 

That  Jesus  is  the  Christ 

TWO  national  histories,  separate  and  distinct,  written 
on  opposite  hemispheres,  unite  in  circumstantial  tes- 
timony of  the  Lord  Jesus  Christ  as  the  World's  Redeemer; 
and  these  are  embodied  in  independent  volumes  of  Scripture 
—The  Holy  Bible  and  The  Book  of  Mormon. 

The  evidence  of  witnesses,  whether  individuals,  coteries 
or  nations,  refutes  itself  if  it  fail  in  consistency,  mutual 
support,  and  agreement  in  all  substantial.  The  most  crit- 
ical examination  of  these  two  compilations  of  Scripture  as 
to  this  vital  feature  is  invited. 

Among  the  outstanding  facts  of  profoundest  import  re- 
corded in  the  Bible  concerning  Jesus  Christ  and  His  mission 
are  these: 

1.  His  preexistence  and  antemortal  Godship. 

2.  His  foreordination  as  the  Redeemer  and  Savior  of 
mankind. 

3.  Predictions   of  His  embodiment  in  the  flesh,   as  the 
Son  of  the  Eternal  Father  and  of  mortal  woman. 

4.  The  fulfilment  of  these  predictions  in  His  birth  as 
Mary's  Child. 

5.  The  sending  of  a  forerunner,  John  the  Baptist,  to 
prepare  the  way  for  the  Lord's  public  ministry. 

6.  Christ's   earthly   life,   covering   about   a  third   of   a 
century,    characterized   by    beneficent    service,    by    author- 
itative administration,  and  by  unexceptionable  example. 

7.  The  establishment  of  His  Church  with  duly  ordained 
Apostles,  who,  with  other  ministers  invested  with  the  Holy 


The  Vitality  of  Mormonism 

Priesthood,   carried  forward  the  work  of  salvation  after 
the  Lord's  departure.  x 

8.  The  specific  and  authentic  enunciation  of  the  funda- 
mental principles  and  ordinances  of  the  Gospel,  by  which 
the  way  of  salvation  has  been  opened  to  all,  and  without 
which  none  can  abide  in  the  Kingdom  of  God,  these  com- 
prising:    (1)   Faith  in  Him  as   the   Son  of  God  and   the 
Redeemer  of  the  world;  (2)  Repentance  of  sin;  (3)  Bap- 
tism by  immersion  for  the  remission  of  sins;  and  (4)  Be- 
stowal of  the  Holy  Ghost  by  the  authoritative  laying  on 
of  hands. 

9.  The  Lord's  sacrificial  and  atoning  death. 

10.  His    actual   resurrection,   whereby   His    spirit   was 
reunited  with  the  crucified  body  and  He  became  a  glorified 
and  immortalized  Soul. 

11.  His  ministry  as  a  Resurrected  Being  among  men. 

12.  His  exaltation  to  the  place  He  had  won  at  the  right 
hand  of  God  the  Eternal  Father. 

18.  The  general  apostasy  of  mankind  from  the  Gospel 
of  Christ,  bringing  about  an  era  of  spiritual  darkness. 

14.  The  restoration  of  the  Holy  Priesthood  in  the  lat- 
ter days,  by  which  the  Gospel  would  be  again  preached  in 
power  and  its  ordinances  administered  for  the  salvation  of 
men. 

15.  The  assurance  of  our  Lord's  yet  future  return  to 
earth,  in  glory  and  judgment,  to  inaugurate  the  predicted 
Millennium  of  peace  and  righteousness. 

16.  His  eternal  status  as  Judge  of  both  quick  and  dead, 
and  the  eventual  Victor  over  sin  and  death. 

In  every  particular,  even  to  circumstantial  detail,  the 
Scriptures  of  the  West  accord  with  those  of  the  East  in 
their  solemn  witness  to  these  portentous  developments  of  the 
Divine  plan,  which  has  for  its  purpose  "the  immortality  and 


East  and  West  m  One  Acclaim  153 

eternal  life  of  man."  The  voice  of  the  continents,  the  in- 
dependent testimonies  of  Judah  and  Ephraim,  the  Scrip- 
tures of  the  Jews  and  those  of  the  Nephites,  are  heard  in 
tuneful  harmony  bearing  true  witness  to  the  world  of  the 
everlasting  Gospel  of  Jesus  Christ. 

In  vindication  of  the  prophets  of  both  East  and  West,  the 
Holy  Priesthood  has  been  restored  to  the  earth  in  this  latter 
age,  and  the  saving  ordinances  of  the  Lord's  House  are 
again  administered  for  the  salvation  of  souls.  In  this 
glorious  restoration,  coupled  with  the  miraculous  bringing 
forth  of  the  Book  of  Mormon,  is  found  a  rich  fulfilment  of 
ancient  prophecy;  for  verily  Truth  has  sprung  out  of  the 
earth,  and  Righteousness  has  come  down  from  heaven.  (See 
Psa.  85:11). 

Now,  in  olden  times  at  least  two  witnesses  were  required 
to  establish  the  truth  of  any  important  fact;  and  thus 
spake  the  Lord  respecting  the  independent  testimony  of 
nations  concerning  Himself:  "Wherefore  murmur  ye,  be- 
cause that  ye  shall  receive  more  of  my  word?  Know  ye  not 
that  the  testimony  of  two  nations  is  a  witness  unto  you 
that  I  am  God,  that  I  remember  one  nation  like  unto 
another?  Wherefore,  I  speak  the  same  words  unto  one 
nation  like  unto  another.  And  when  the  two  nations  shall 
run  together,  the  testimony  of  the  two  nations  shall  run 
together  also.  .  .  .  Wherefore,  because  that  ye  have  a 
Bible,  ye  need  not  suppose  that  it  contains  all  my  words; 
neither  need  ye  suppose  that  I  have  not  caused  more  to  be 
written.  .  .  .  For  behold,  I  shall  speak  unto  the  Jews, 
and  they  shall  write  it;  and  I  shall  also  speak  unto  the 
Nephites,  and  they  shall  write  it;  and  I  shall  also  speak 
unto  the  other  tribes  of  the  house  of  Israel,  which  I  have  led 
away,  and  they  shall  write  it;  and  I  shall  also  speak  unto 
all  nations  of  the  earth,  and  they  shall  write  it.  ...  And 


154  The  Vitality  of  Mormoiusm 

it  shall  come  to  pass  that  my  people  which  are  of  the  house 
of  Israel,  shall  be  gathered  home  unto  the  lands  of  their 
possessions;  and  my  word  also  shall  be  gathered  in  one." 
(2  Nephi  29). 

The  theme  of  this  unified  anthem  of  Divine  ministry  is 
the  preparation  of  the  race  for  the  impending  advent  of 
the  Lord,  who  shall  stand  in  Bodily  Presence  upon  the  earth, 
to  subdue  wickedness  and  reign  in  righteousness  in  company 
with  all  who  shall  have  become  His. 


—  41  — 
SHEEP  OF  ANOTHER  FOLD 

Shepherds  and  Sheep-Herders 

OUR  Lord's  likening  Himself  to  a  shepherd  and  His 
followers  to  sheep  has  been  an  inspiration  to  poets, 
preachers,  artists,  and  devout  souls  generally  throughout 
the  centuries  of  our  era.  While  all  His  discourses  are 
fraught  with  a  significance  that  increases  with  repeated 
readings,  some  of  His  utterances  are  of  outstanding  interest 
because  of  their  universal  application  and  personal  appeal. 
The  sermon  of  the  Good  Shepherd  is  prominent  in  this  class. 
Read  John  10. 

None  other  than  the  Lord  Himself  has  depicted  so  force- 
fully and  yet  simply  the  contrast  between  shepherd  and 
sheep-herder,  between  owner  and  hireling,  between  him  who 
is  ready  to  defend  the  sheep  because  he  loves  them,  and  the 
other  who  sees  in  the  flock  only  so  much  wool,  hide,  and 
mutton. 

Our  literature  contains  no  more  striking  differentiation 
of  devoted  service  from  money-loving  effort  than  that  pre- 


Sheep  of  Another  Fold  155 

sented  in  this  brief,  terse,  yet  comprehensive  discourse. 
Every  efficient  laborer  is  worthy  of  his  hire,  or  ought  to  be, 
be  he  plowman,  artizan  or  professional,  artist,  teacher  or 
preacher.  Far  from  there  being  discredit  in  receiving  wage 
for  work,  this  reciprocal  relationship  is  a  fundamental  ne- 
cessity of  community  existence.  But  he  whose  sole  purpose 
and  interest  is  the  wage,  without  devotion  to  the  service 
for  its  intrinsic  good,  is  but  a  hired  servant  and  likely 
so  to  remain. 

Never  has  been  spoken  a  stronger  arraignment  of  insin- 
cere teachers,  false  pastors,  self-seeking  hirelings — those 
who  teach  for  pelf  and  divine  for  dollars,  robbers  who  pose 
as  shepherds  yet  avoid  the  door  to  the  fold  and  climb  up 
"some  other  way,"  prophets  in  the  devil's  employ  who,  to 
achieve  their  master's  purpose,  hesitate  not  to  robe  them- 
selves in  assumed  sanctity,  and  appear  in  sheep's  clothing 
while  inwardly  they  are  ravening  wolves.  (Matt.  7:15). 

In  the  record  of  this  profound  discourse,  one  verse  ap- 
pears as  an  abrupt  interpolation,  bearing  little  relation  aside 
from  imagery  with  preceding  or  following  verses.  This 
reads :  "And  other  sheep  I  have,  which  are  not  of  this  fold : 
them  also  I  must  bring,  and  they  shall  hear  my  voice;  and 
there  shall  be  one  fold,  and  one  shepherd."  (John  10:16). 

The  Bible  contains  no  related  passage  affording  explana- 
tion. Commentators  treat  this  verse  as  an  isolated  and 
unconnected  utterance,  and  content  themselves  with  the  sug- 
gestion that  the  "other  sheep"  may  be  the  Gentile  nations 
who  are  to  be  brought  into  the  Jewish  fold  under  the  one 
Shepherd.  The  Jews  who  heard  the  Lord  speak  so  under- 
stood Him.  The  Book  of  Mormon,  however,  illumines  our 
understanding  of  the  quoted  Scripture,  and  explains  the 
Lord's  purpose  in  speaking  as  He  did  and  in  leaving  the 
subject  without  further  exposition. 


156  The  Vitality  of  Mormonism 

Shortly  after  His  ascension,  Christ  visited  a  detached 
body  of  Israelites  then  existing  as  a  great  nation  on  the 
Western  Continent.  To  them  He  declared  Himself  to  be 
the  slain  and  resurrected  Son  of  God,  through  whom  alone 
salvation  was  made  possible  to  man.  He  gave  them  pre- 
cepts and  commandments,  and  chose  twelve  disciples  whom 
He  ordained  to  teach  the  Gospel  and  to  administer  in  His 
name  the  ordinances  thereof.  To  them  He  said,  referring 
to  the  Jews  amongst  whom  He  had  lived  and  died : 

"This  much  did  the  Father  command  me,  that  I  should 
tell  unto  them:  That  other  sheep  I  have,  which  are  not  of 
this  fold;  them  also  I  must  bring,  and  they  shall  hear  my 
voice;  and  there  shall  be  one  fold,  and  one  shepherd.  And 
now  because  of  stiffneckedness  and  unbelief,  they  understood- 
not  my  word;  therefore  I  was  commanded  to  say  no  more 
of  the  Father  concerning  this  thing  unto  them.  .  .  .  And 
verily,  I  say  unto  you,  that  ye  are  they  of  whom  I  said: 
Other  sheep  I  have  which  are  not  of  this  fold;  them  also  I 
must  bring,  and  they  shall  hear  my  voice ;  and  there  shall  be 
one  fold,  and  one  shepherd.  And  they  understood  me  not, 
for  they  supposed  it  had  been  the  Gentiles ;  for  they  under- 
stood not  that  the  Gentiles  should  be  converted  through 
their  preaching.  And  they  understood  me  not  that  I  said 
they  shall  hear  my  voice;  and  they  understood  me  not  that 
the  Gentiles  should  not  at  any  time  hear  my  voice;  that  I 
should  not  manifest  myself  unto  them,  save  it  were  by  the 
Holy  Ghost.  But  behold,  ye  have  both  heard  my  voice, 
and  seen  me;  and  ye  are  my  sheep,  and  ye  are  numbered 
among  those  whom  the  Father  hath  given  me."  (Book  of 
Mormon,  3  Nephi  15:16-24). 

It  is  evident  that  even  the  Jewish  Apostles  had  failed  to 
apprehend  the  real  significance  of  the  Master's  words;  for 
they  had  vaguely  surmised  that  He  would  manifest  Himself 


From  God  to  Man  157 

in  personal  ministry  among  the  Gentiles,  oblivious  to  the 
fact  that  He  had  been  sent  to  the  lost  sheep  of  the  House 
of  Israel;  and  that  only  through  the  ministrations  of  His 
ordained  representatives  would  the  Gospel  be  declared  to 
the  Gentile  world. 

But,  as  other  parts  of  the  sacred  record  make  plain, 
the  Gospel  is  offered  freely  to  the  Gentiles  of  the  earth, 
and  they  through  acceptance  and  obedience  shall  be  num- 
bered with  Israel  and  be  made  partakers  of  the  blessings 
assured  by  covenant  to  the  righteous.  See  Book  of  Mor- 
mon, 8  Nephi  30:2;  3  Nephi  16:13. 


FROM  GOD  TO  MAN 

Divine  Communication  in  the  Current  Age 

WE  believe  all  that  God  has  revealed,  all  that  He  does 
now  reveal,  and  we  believe  that  he  will  yet  reveal 
many  great  and  important  things  pertaining  to  the  King- 
dom of  God.  (Articles  of  Faith,  No.  9). 

Revelation,  direct  and  personal  from  God  to  men,  is  the 
dominant  theme  of  Scripture.  Expunge  from  the  Bible 
all  record  of  actual  revelation  and  reference  thereto,  and 
what  remains?  Nothing  more  than  a  variety  of  historical 
sketches,  chronicles,  genealogical  data,  some  chapters  of 
ethical  value,  a  few  poetical  rhapsodies,  proverbs,  and  alle- 
gories. 

Every  believer  in  the  authenticity  of  the  Holy  Bible  ac- 
knowledges that  God  literally  spake  to  Adam,  Enoch,  Noah, 
Abraham,  Jacob,  and  Moses,  and  that  specific  revelation 
was  given  to  Israel  during  the  time  of  the  Judges,  and  on 


158  The  Vitality  of  M  of  monism 

to  David  and  Solomon,  thence  to  John  who  was  the  im- 
mediate forerunner  of  the  Messiah.  The  actuality  of 
Divine  revelation  through  duly  constituted  prophets,  ,seers, 
and  revelators,  has  been  so  generally  accepted  throughout 
the  ages,  and  is  so  abundantly  attested,  that  by  all  rules 
of  argument  and  debate  the  burden  of  proof  naturally  and 
properly  falls  upon  him  who  denies. 

Continued  revelation  of  the  Divine  will  and  purpose  is 
in  harmony  with  the  spirit  of  the  times.  In  no  phase  of 
human  effort  and  advancement,  save  only  that  of  the  soul's 
salvation,  do  men  venture  to  assert  or  even  think  that  we 
have  learned  all  there  is  to  learn.  What  of  a  college  pro- 
fessor in  chemistry,  geology,  or  astronomy,  who  would  con- 
fine his  students  to  the  conning  of  books  that  tell  of  early 
discoveries,  with  the  dictum  that  nothing  remains  to  be  dis- 
covered, instead  of  guiding  them  in  laboratory  and  field, 
and  in  the  searching  of  the  outer  deep  with  telescope  and 
spectroscope,  in  the  confident  hope  of  finding  new  truths? 

Revelation  is  God's  means  of  communication  with  His 
children,  and  we  deny  the  consistent  and  unchangeable 
character  of  Deity  when  we  say  that  God  has  revealed  Him- 
self to  man,  but  cannot  or  will  not  do  so  again.  Is  it 
reasonable  to  hold  that  in  one  age  the  Church  of  Christ 
was  blessed,  enlightened,  and  guided  by  direct  revelation 
and  that  at  another  time  the  Church  is  to  be  left  to  itself, 
sustained  only  by  the  dead  letter  of  earlier  days?  The 
living  Church  must  be  in  vital  communication  with  its 
Divine  Head. 

The  Christ  Himself  was  a  revelator,  through  whom  the 
Father's  will  was  made  known  to  man.  Notwithstanding 
His  personal  authority  as  Jehovah,  God  though  He  had 
been,  was,  and  is,  while  He  lived  as  a  Man  among  men 
Jesus  Christ  declared  His  work  to  be  that  of  One  greater 


From  God  to  Mem  159 

than  Himself,  from  whom  He  had  been  sent,  and  by  whom 
He  was  instructed  and  directed.  Note  His  words:  "For 
I  have  not  spoken  of  myself;  but  the  Father  which  sent 
me,  he  gave  me  a  commandment,  what  I  should  say,  and 
what  I  should  speak.  And  I  know  that  his  commandment 
is  life  everlasting:  whatsoever  I  speak  therefore,  even  as 
the  Father  said  unto  me,  so  I  speak."  (John  12:49-50). 

The  recreant  and  unbelieving  Jews  rejected  their  Lord 
because  He  came  to  them  with  a  new  revelation.  Had 
they  not  Moses  and  the  prophets?  What  more  could  they 
need?  They  openly  boasted  "We  are  Moses*  disciples," 
and  added  "We  know  that  God  spake  unto  Moses;  as  for 
this  fellow,  we  know  not  from  whence  he  is."  (John  9:28- 
29).  Those  who  deny  the  possibility  of  present  day  reve- 
lation are  not  distinguished  by  originality;  they  follow  a 
beaten  path,  hard  trodden  by  ignoble  feet. 

The  Apostles  ministered  under  the  guiding  influence 
of  revelation.  Paul  writing  to  the  Corinthians  said:  "But 
God  hath  revealed  them  [Divine  truths]  unto  us  by  his 
Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the  deep 
things  of  God.  For  what  man  knoweth  the  things  of  a 
man,  save  the  spirit  of  man  which  is  in  him?  even  so  the 
things  of  God  knoweth  no  man,  but  the  Spirit  of  God." 
(1  Cor.  2:10-12). 

The  imperative  need  of  continued  revelation  appears  in 
the  fact  that  new  conditions  and  unprecedented  combina- 
tions of  circumstances  arise  with  the  passage  of  time,  and 
Divine  direction  alone  can  meet  the  new  issues. 

The  Apostle  John  knew  that  in  the  last  days,  these 
present  days,  the  voice  of  God  would  be  heard  calling  His 
people  from  the  Babylon  of  sin  to  the  Zion  of  safety: 
"And  I  heard  another  voice  from  heaven,  saying,  Come  out 
of  her,  my  people,  that  ye  be  not  partakers  of  her  sins, 


160  The  Vitality  of  Mormonism 

and  that  ye  receive  not  of  her  plagues."  (Rev.  18:4;  see 
also  14:6). 

Nephi,  an  ancient  prophet  whose  record  appears  in  the 
Book  of  Mormon,  addressed  himself  to  the  unbelievers  of 
the  last  days,  and  thus  predicted  the  bringing  forth  of 
additional  Scriptures:  "And  it  shall  come  to  pass,  that  the 
Lord  God  shall  bring  forth  unto  you  the  words  of  a  book, 
and  they  shall  be  the  words  of  them  which  have  slumbered. 
And  behold  the  book  shall  be  sealed:  and  in  the  book  shall 
be  a  revelation  from  God."  (2  Nephi,  27:6-7). 

Through  the  Hebrew  prophet  Malachi  the  Lord  promised 
additional  revelation  in  the  last  days,  by  the  coming  of 
Elijah  with  a  special  and  particular  commission.  (Mai.  4: 
5-6).  These  prophecies  have  been  fulfilled  to  the  letter  in 
modern  time,  the  first  by  the  bringing  forth  of  the  Book 
of  Mormon  and  its  publication  to  the  world:  the  latter  by 
the  inauguration  of  vicarious  work  for  the  dead  through 
the  personal  visitation  of  Elijah,  a  work  now  in  vigorous 
prosecution  in  the  Temples  erected  and  maintained  by  the 
Church  of  Jesus  Christ  of  Latter-day  Saints. 

Not  only  has  the  voice  of  God  been  heard  in  modern 
times,  but  His  words  spell  rebuke  and  reproof  unto  those 
who  would  close  His  mouth  and  estrange  Him  from  His 
people.  Verily  hath  He  spoken,  "proving  to  the  world 
that  the  Holy  Scriptures  are  true,  and  that  God  does  in- 
spire men  and  call  them  to  his  holy  work  in  this  age  and 
generation,  as  well  as  in  generations  of  old,  thereby  show- 
ing that  he  is  the  same  God  yesterday,  to-day,  and  for 
ever."  (Doctrine  &  Covenants  20:11-12).  Of  old  the 
Lord  proclaimed:  "Wo  be  unto  him  that  shall  say,  We 
have  received  the  word  of  God,  and  we  need  no  more  of 
the  word  of  God,  for  we  have  enough"  (Book  of  Mormon, 
2  Nephi  28:29) ;  and  in  this  age  hath  He  spoken  words  of 


W 


The  Tragedy  of  Israel  161 

admonition  and  warning:  "Deny  not  the  Spirit  of  revela- 
tion, nor  the  Spirit  of  prophecy,  for  wo  unto  him  that 
denieth  these  /things."  (Doctrine  &  Covenants  11:25). 

—  43  - 
THE  TRAGEDY  OF  ISRAEL 

A  Nation  Without  a  Country 

E  believe  in  the  literal  gathering  of  Israel,  and  in 
the  restoration  of  the  Ten  Tribes,  etc.  (Articles  of 
Faith,  No.  10). 

The  gathering  of  Israel  is  contingent  upon  the  fact  of 
that  people's  dispersion.  Consideration  of  the  scattering 
is  a  necessary  preliminary  to  a  study  of  the  reassembling  of 
Israel's  hosts. 

God  made  covenant  with  Abraham  that  through  him 
and  his  posterity  should  all  nations  of  the  earth  be  blessed. 
A  rich  fulfilment  of  the  promise  is  found  in  the  earthly 
birth  of  the  Christ  through  the  lineage  of  Abraham.  Fur- 
ther and  related  fulfilment  appears  in  the  effect  of  the  dis- 
tribution of  Israelites  amongst  other  nations  through  en- 
forced dispersion. 

Abraham's  descendants  through  his  son  Isaac  and  grand- 
son Jacob  have  been  distinctively  known  since  Jacob's  time 
as  Israelites,  or  the  Children  of  Israel.  As  the  Old  Testa- 
ment avouches  they  grew  to  be  a  mighty  nation,  distin- 
guished in  certain  respects  from  all  other  peoples.  They 
were  particularly  characterized  as  "Jehovah  worshipers," 
professing  allegiance  to  the  living  God,  whilst  all  the  rest 
of  the  world  was  pagan  and  idolatrous.  By  their  world- 
wide dispersion  a  knowledge  of  the  true  and  living  God 
has  been  diffused. 


162  The  Vitality  of  Mormonism 

So  long  as  the  Israelites  were  true  to  the  Divine  cove- 
nants made  with  Abraham,  and  reaffirmed  severally  with 
Isaac  and  Jacob,  they  prospered  in  material  things  as  in 
spiritual  power.  So  far  as  they  became  alienated  through 
pagan  practises  and  unrighteous  affiliations,  they  suffered 
both  individually  and  as  a  nation. 

The  Lord  set  before  them  the  alternative  of  blessed  per- 
petuity incident  to  their  faithfulness,  or  disruption  and 
subjugation  to  alien  powers  as  the  sure  result  of  disobedi- 
ence to  Divine  requirement.  Both  sacred  and  secular  his- 
tory make  plain  that  Israel  chose  the  evil  part,  forfeiting 
the  promised  blessings,  reaping  the  foretold  curses. 

At  the  death  of  Solomon  the  nation  was  divided.  Ap- 
proximately two  of  the  twelve  tribes  became  established 
as  the  Kingdom  of  Judah,  and  came  in  time  to  be  currently 
known  as  Jews;  the  rest  of  the  tribes  retained  the  title 
Kingdom  of  Israel,  though  known  also  by  the  name  of 
Ephraim.  The  division  led  eventually  to  the  eclipse  of 
both  kingdoms  as  autonomous  powers  among  the  known 
nations  of  the  earth. 

The  Kingdom  of  Israel  was  subdued  by  the  Assyrians 
about  721  B.  C. ;  the  people  were  carried  into  captivity, 
and  later  disappeared  so  completely  from  history  as  to 
be  designated  the  Lost  Tribes.  These  are  the  ten  tribes 
whose  restoration  is  predicted  as  an  event  of  latter  times. 
The  Kingdom  of  Judah  maintained  a  precarious  and  par- 
tial independence  for  a  little  more  than  a  century  after 
the  Assyrian  captivity,  and  then  fell  a  prey  to  the  conquer- 
ing hosts  of  Nebuchadnezzar.  After  seventy  years  of 
bondage,  the  period  specified  through  prophecy  by  Jere- 
miah (25:11,12;  29:10),  a  considerable  number  of  the 
people  were  permitted  to  return  to  Judea,  where  they  re- 
built the  temple,  and  vainly  strove  to  reestablish  themselves 


The  Tragedy  of  Israel  163 

on  the  scale  of  their  vanished  greatness.  They  were  im- 
poverished by  the  aggressions  of  Syria  and  Egypt,  and 
eventually  became  tributary  to  Rome,  in  which  condition 
of  vassalage  they  existed  at  the  time  of  Christ's  earthly 
ministry  amongst  them. 

From  the  numerous  Biblical  prophecies  relating  to 
Israel's  dispersion  the  following  are  cited  as  particularly 
illustrative : 

"And  the  Lord  shall  scatter  you  among  the  nations,  and 
ye  shall  be  left  few  in  number  among  the  heathen,  whither 
the  Lord  shall  lead  you."  (Deut.  4:27.) 

"And  I  will  scatter  thee  among  the  heathen,  and  disperse 
thee  in  the  countries,  and  will  consume  thy  filthiness  out  of 
thee."  (Ezek.  22:15). 

"For,  lo,  I  will  command,  and  I  will  sift  the  house  of 
Israel  among  all  nations,  like  as  com  is  sifted  in  a  sieve, 
yet  shall  not  the  least  grain  fall  upon  the  earth."  (Amos 
9:9). 

"And  they  shall  fall  by  the  edge  of  the  sword,  and  shall 
be  led  away  captive  into  all  nations:  and  Jerusalem  shall 
be  trodden  down  of  the  Gentiles,  until  the  times  of  the 
Gentiles  be  fulfilled."  (Luke  21:24). 

And  so,  in  progressive  stages,  the  covenant  people  of 
God  have  been  scattered.  The  bringing  of  a  body  of 
Israelites  to  the  Western  Continent  six  centuries  before  the 
birth  of  Christ,  of  which  the  Book  of  Mormon  bears  rec- 
ord, was  part  of  the  general  dispersion,  and  was  so  recog- 
nized by  Nephite  prophets. 

Since  the  destruction  of  Jerusalem  and  the  final  disrup- 
tion of  the  Jewish  nation  by  the  Romans,  A.  D.  71,  the 
Jews  have  been  largely  wanderers  upon  the  face  of  the 
earth,  outcasts  among  the  nations,  a  people  without  a 
country,  a  nation  without  a  home.  Israel  has  been  sifted 


164  The  Vitality  of  Mormonism 

"like  as  corn  is  sifted  in  a  sieve";  but,  be  it  remembered 
that  coupled  with  the  dread  prediction  was  the  assuring 
promise  "Yet  shall  not  the  least  grain  fall  upon  the  earth." 

The  record  made  by  that  division  of  the  house  of  Israel 
which  took  its  departure  from  Jerusalem,  and  made  its  way 
to  the  Western  Hemisphere  about  600  B.  C.,  contains  many 
references  to  the  dispersions  that  had  already  taken  place, 
and  to  the  continuation  of  the  scattering  which  was  to  the 
writers  of  the  Book  of  Mormon  yet  future.  In  the  course  of 
the  journey  to  the  coast,  the  prophet  Lehi,  while -encamped 
with  his  family  and  other  followers  in  the  valley  of  Lemuel 
on  the  borders  of  the  Red  Sea,  declared  what  he  had  learned 
by  revelation  of  the  future  "dwindling  of  the  Jews  in  un- 
belief," of  their  crucifying  the  Messiah,  and  of  their  scat- 
tering "upon  all  the  face  of  the  earth."  He  compared 
Israel  to  an  olive  tree,  the  branches  of  which  were  to  be 
broken  off  and  distributed;  and  he  recognized  the  exodus 
of  his  colony,  and  their  journeying  afar,  as  an  incident  in 
the  general  plan  of  dispersion. 

Nephi,  the  son  of  Lehi,  also  beheld  in  vision  the  scatter- 
ing of  the  covenant  people  of  God,  and  on  this  point  added 
his  testimony  to  that  of  his  prophet-father.  He  saw  also 
that  the  seed  of  his  brethren,  subsequently  known  as  the 
Lamanites,  were  to  be  chastened  for  their  unbelief,  and  that 
they  were  destined  to  become  subject  to  the  Gentiles,  and 
to  be  scattered  before  them.  Down  the  prophetic  vista  of 
years,  he  saw  also  the  bringing  forth  of  sacred  recorids, 
other  than  those  then  known,  "unto  the  convincing  of  the 
Gentiles,  and  the  remnant  of  the  seed  of  my  brethren,  and 
also  the  Jews  who  were  scattered  upon  all  the  face  of  the 
earth." 

After  their  arrival  on  the  promised  land,  the  colony  led 
by  Lehi  received  further  information  regarding  the  dis- 


The  Gathering  of  the  Tribes  165 

persion  of  Israel.  The  prophet  Zenos,  quoted  by  Nephi, 
had  predicted  the  unbelief  of  the  house  of  Israel,  in  conse- 
quence of  which  these  covenant  ones  of  God  were  to  "wander 
in  the  flesh,  and  perish,  and  become  a  hiss  and  a  by-word, 
and  be  hated  among  all  nations." 

The  brothers  of  Nephi,  skeptical  in  regard  to  these 
teachings,  asked  whether  the  things  of  which  he  spake  were 
to  come  to  pass  in  a  spiritual  sense,  or  more  literally;  and 
were  informed  that  "the  house  of  Israel,  sooner  or  later, 
will  be  scattered  upon  all  the  face  of  the  earth,  and  also 
among  all  nations" ;  and  further,  in  reference  to  dispersions 
then  already  accomplished,  that  "the  more  part  of  all  the 
tribes  have  been  led  away;  and  they  are  scattered  to  and 
fro  upon  the  isles  of  the  sea";  and  then,  by  way  of  pre- 
diction concerning  further  division  and  separation,  Nephi 
adds  that  the  Gentiles  shall  be  given  power  over  the  people 
of  Israel,  "and  by  them  shall  our  seed  be  scattered." 

The  day  of  deliverance  for  Israel  is  near  at  hand;  the 
restoration  of  the  ancient  Kingdom  of  Judah,  and  of  the 
remnants  of  all  the  tribes  distributed  throughout  the  earth, 
as  well  as  bringing  forth  from  their  long  exile  the  tribes 
that  have  been  lost,  are  particularly  specified  as  events  of 
the  current  dispensation,  directly  precedent  to  the  second 
advent  of  the  Christ. 

A.A. 

TBtB      "~ 

THE  GATHERING  OF  THE  TRIBES 

Judak  and  Israel  to  Come  Into  Their  Own 

WE  believe  in  the  literal  gathering  of  Israel,  and  in  the 
restoration  of  the  Ten  Tribes,  etc.      (Articles  of 
Faith,  No.  10). 


166  The  Vitality  of  Mormonism 

As  complete  as  was  the  scattering,  so  shall  the  gathering 
of  Israel  be.  Great  as  has  been  the  chastisement  of  the 
covenant  though  recreant  people,  all  through  their  cen- 
turies of  suffering  they  have  been  sustained  by  the  Divine 
promise  of  recovery  and  rehabilitation.  Though  despised 
of  men,  a  large  part  of  them  gone  from  the  knowledge  of 
the  world,  the  people  of  Israel  are  not  lost  to  their  God, 
who  knows  whither  they  have  been  led  or  driven.  Note  the 
paternal  affection,  in  which  appears  commiseration  for  the 
plight  into  which  they  had  brought  themselves  through  sin: 
"And  yet  for  all  that,  when  they  be  in  the  land  of  their 
enemies,  I  will  not  cast  them  away,  neither  will  I  abhor 
them,  to  destroy  them  utterly,  and  to  break  my  covenant 
with  them :  for  I  am  the  Lord  their  God.'*  (Lev.  26 :44 ;  see 
also  Deut.  4:26-31). 

Isaiah  thus  forcefully  proclaims  the  purposes  of  God 
to  be  fulfilled  in  the  last,  the  current,  age:  "And  it  shall 
come  to  pass  in  that  day,  that  the  Lord  shall  set  his  hand 
again  the  second  time  to  recover  the  remnant  of  his  people, 
which  shall  be  left.  .  .  .  And  he  shall  set  up  an  ensign  for 
the  nations,  and  shall  assemble  the  outcasts  of  Israel,  and 
gather  together  the  dispersed  of  Judah  from  the  four 
corners  of  the  earth."  (Isa.  11 :11-12). 

So  momentous  shall  be  the  assembling  of  the  tribes  in 
their  respective  places  of  gathering,  that  the  event  shall 
be  held  to  surpass  the  deliverance  of  Israel  from  Egyptian 
bondage,  for  thus  hath  the  Lord  spoken:  "Therefore,  be- 
hold, the  days  come,  saith  the  Lord,  that  it  shall  no  more 
be  said,  The  Lord  liveth,  that  brought  up  the  children  of 
Israel  out  of  the  land  of  Egypt;  But  The  Lord  liveth, 
that  brought  up  the  children  of  Israel  from  the  land  of  the 
north,  and  from  all  the  lands  whither  he  had  driven  them: 
and  I  will  bring  them  again  into  their  land  that  I  gave  unto 


The  Gaihermg  of  the  Tribes  167 

their  fathers.  Behold,  I  will  send  for  many  fishers,  saith  the 
Lord,  and  they  shall  fish  them;  and  after  will  I  send  for 
many  hunters,  and  they  shall  hunt  them  from  every  moun- 
tain, and  from  every  hill,  and  out  of  the  holes  of  the  rocks." 
(Jer.  16:14-16). 

To  these  Biblical  citations  let  us  add  the  words  of  the 
Lord  Jesus  Christ,  given  to  His  Apostles  just  prior  to 
His  death  and  specified  as  one  of  the  signs  to  precede  His 
later  coming:  "And  he  shall  send  his  angels  with  a  great 
sound  of  a  trumpet,  and  they  shall  gather  together  his  elect 
from  the  four  winds,  from  one  end  of  heaven  to  the  other." 
(Matt.  24:31). 

Two  gathering  centers  are  distinctively  mentioned,  and 
the  maintenance  of  a  separate  autonomy  for  the  ancient 
kingdoms  of  Judah  and  Israel  is  repeatedly  affirmed  in 
Scripture,  with  Jerusalem  and  Zion  as  the  respective  capi- 
tals. In  the  light  of  modern  revelation  by  which  many 
ancient  passages  are  illumined  and  made  clear,  we  hold  that 
the  Jerusalem  of  Judea  is  to  be  rebuilt  by  the  reassembled 
house  of  Judah,  and  that  Zion  is  to  be  built  up  on  the 
American  continent  by  the  gathered  hosts  of  Israel,  other 
than  the  Jews.  When  such  shall  have  been  accomplished, 
Christ  shall  personally  rule  in  the  earth,  and  then  shall 
be  realized  the  glad  fulfilment:  "For  out  of  Zion  shall  go 
forth  the  law,  and  the  word  of  the  Lord  from  Jerusalem." 
(Isa.  2:3;  see  also  Joel  3:16;  Zeph.  3:14). 

Book  of  Mormon  prophecies  are  plain  in  defining  the 
extent  and  purpose  of  the  latter-day  gathering.  Be  it  re- 
membered that  it  was  the  people  who  once  constituted  the 
kingdom  of  Judah,  the  Jews,  not  the  entire  house  of  Israel, 
who  rejected  Jesus  as  the  Son  of  God  and  the  foreappointed 
Redeemer.  By  the  Nephites  who  dwelt  on  the  American 
continent,  an  Israelitish  branch,  He  was  received  and  wor- 


168  The  Vitality  of  Mormonism 

shipped  as  the  Christ  (see  Book  of  Mormon,  3  Nephi  11) ; 
and  the  tenor  of  Book  of  Mormon  Scriptures  warrants  the 
inference  that  He  was  accepted  by  the  Lost  Tribes,  to 
whom  He  went  to  minister  in  person  after  His  several  visi- 
tations in  the  resurrected  state  to  the  Nephites.  (See  3 
Nephi  15:15  and  16:1-3;  compare  2  Nephi  29:12-13). 

The  rehabilitation  of  the  Jewish  nation  is  assured,  and 
the  prominent  part  to  be  taken  in  that  work  by  Gentile 
nations  is  defined  in  prophecy.  So  spake  Jehovah  through 
His  prophet  Nephi: 

"But  behold,  thus  saith  the  Lord  God:  When  the  day 
cometh  that  they  shall  believe  in  me,  that  I  am  Christ,  then 
have  I  covenanted  with  their  fathers  that  they  shall  be 
restored  in  the  flesh,  upon  the  earth,  unto  the  lands  of  their 
inheritance.  And  it  shall  come  to  pass  that  they  shall  be 
gathered  in  from  their  long  dispersion,  from  the  isles  of 
the  sea,  and  from  the  four  parts  of  the  earth;  and  the 
nations  of  the  Gentiles  shall  be  great  in  the  eyes  of  me, 
saith  God,  in  carrying  them  forth  to  the  lands  of  their 
inheritance.  Yea,  the  kings  of  the  Gentiles  shall  be  nurs- 
ing fathers  unto  them,  and  their  queens  shall  become  nurs- 
ing mothers ;  wherefore,  the  promises  of  the  Lord  are  great 
unto  the  Gentiles,  for  he  hath  spoken  it,  and  who  can 
dispute?"  (Book  of  Mormon  2  Nephi  10:7-9;  see  also 
25:15-17). 

The  work  of  gathering  is  well  under  way;  and  among 
the  far-reaching  results  of  the  World  War  is  the  partici- 
pation of  the  Gentile  nations  in  providing  for  the  reas- 
sembling of  Israel.  It  is  the  privilege  of  the  Gentiles  to 
assist  in  the  gathering  of  the  Jews  on  the  Eastern,  and  the 
other  branches  of  Israel  on  the  Western  Continent;  and 
so  far  as  they  shall  accept  the  Gospel  of  Jesus  Christ  the 
Gentiles  shall  be  numbered  with  the  covenant  people  and 


America  the  Land  of  Zion  169 

share  with   them  the  plenitude  of  blessings,   in  their  own 
right,  for,  verily,  God  is  no  respecter  of  persons. 

—  45  — - 
AMERICA  THE  LAND  OF  ZION 

The  Place  of  the  New  Jerusalem 

WE  believe  in  the  literal  gathering  of  Israel,  and  in  the 
restoration  of  the  Ten  Tribes;  that  Zion  will  be 
built  upon  this  [the  American]  continent;  etc.  (Articles 
of  Faith,  No.  10). 

The  Holy  Bible  makes  frequent  mention  of  Zion  and 
Jerusalem  with  the  context  showing  that  the  terms  are 
used  interchangeably  if  not  as  precise  synonyms.  This 
application  of  different  names  to  the  same  place  is  justi- 
fied by  the  fact  that  within  the  walls  of  the  Jerusalem  of 
old  was  a  hill  specifically  called  Mount  Zion,  and  by  con- 
traction, Zion. 

But  the  two  names  appear  in  other  Biblical  passages 
with  distinctive  meaning,  indicating  different  places,  and 
expressive  of  contrast  instead  of  identity.  For  example, 
consider  the  prophecy  voiced  by  Isaiah  relating  to  a  time 
yet  future:  "Oh  Zion  that  bringest  good  tidings,  get  thee 
up  into  the  high  mountain;  O  Jerusalem,  that  bringest 
good  tidings,  lift  up  thy  voice  with  strength:  lift  it  up, 
be  not  afraid;  say  unto  the  cities  of  Judah,  Behold  your 
God."  (Isa.  40:9). 

The  same  prophet  refers  to  a  Zion  of  the  last  days  in 
which  the  righteous  shall  be  safeguarded,  this  to  be  in  a 
mountainous  land,  with  the  "munitions  of  rocks"  as  a  de- 
fense; and  he  particularly  states  that  the  land  is  very  far 
off.  (See  Isa.  33:  14-17). 


170  The  Vitality  of  M  of  monism 

More  definite  than  Bible  prophecies,  however,  are  the 
predictions  relating  to  the  latter-day  Zion  made  by  pro- 
phets who  ministered  on  the  American  continent  many  cen- 
turies prior  to  the  rediscovery  of  the  New  World  by  Colum- 
bus. In  the  Book  of  Mormon  the  names  Zion  and  New 
Jerusalem  are  used  with  allied  meaning  and  sometimes 
synonymously. 

Near  the  beginning  of  the  sixth  century  before  Christ's 
birth,  Ether,  a  Jaredite  prophet,  compiled  the  history  of  his 
people  from  the  time  of  their  coming  to  America  soon 
after  the  dispersion  from  BabeL  Even  before  they  had 
crossed  the  ocean,  the  sanctity  of  the  Western  Continent  as 
a  foreappointed  land  for  people  who  would  observe  the 
laws  of  righteousness  was  made  known  to  the  Jaredites.  In 
a  summary  of  Ether's  record,  Moroni  the  Nephite  who  lived 
a  thousand  years  after  the  extinction  of  the  Jaredites,  says 
of  the  latter: 

"And  the  Lord  would  not  suffer  that  they  should  stop 
beyond  the  sea  in  the  wilderness,  but  he  would  that  they 
should  come  forth  even  unto  the  land  of  promise,  which  was 
choice  above  all  other  lands,  which  the  Lord  God  had  pre- 
served for  a  righteous  people.  And  he  had  sworn  in  his 
wrath  unto  the  brother  of  Jared,  that  whoso  should  possess 
this  land  of  promise  from  that  time  henceforth  and  for- 
ever, should  serve  him,  the  true  and  only  God,  or  they 
should  be  swept  off  when  the  fulness  of  his  wrath  should 
come  upon  them.  .  .  .  For  behold  this  is  a  land  which  is 
choice  above  all  other  lands ;  wherefore  he  that  doth  possess 
it  shall  serve  God,  or  shall  be  swept  off;  for  it  is  the  ever- 
lasting decree  of  God.  And  it  is  not  until  the  fulness  of 
iniquity  among  the  children  of  the  land,  that  they  are  swept 
off."  (Book  of  Mormon,  Ether  2:7-10). 


America  the  Land  of  Zion  171 

The  inspired  admonition  of  these  ancient  prophets  to 
the  inhabitants  of  America  today,  that  they  observe  and 
uphold  the  principles  of  righteousness,  which  embody  just 
government  and  true  liberty  under  equitable  laws,  may 
profitably  be  taken  to  heart  by  people  of  all  conditions  and 
degrees. 

America  is  the  Land  of  Zion,  and  as  the  people  of  this 
continent  render  allegiance  to  the  God  of  Israel  who  is 
verily  the  God  of  all  mankind,  the  land  shall  be  sacred  to 
liberty  as  the  inheritance  of  the  house  of  Israel.  In  it  the 
Gentiles  shall  be  potent,  and  shall  be  numbered  with  Israel 
according  to  their  deserts.  To  the  Nephites  the  Lord  gave 
this  far-reaching  and  blessed  promise. 

"But  behold,  this  land,  saith  God,  shall  be  a  land  of  thine 
inheritance,  and  the  Gentiles  shall  be  blessed  upon  the 
land.  And  this  land  shall  be  a  land  of  liberty  unto  the 
Gentiles,  and  there  shall  be  no  kings  upon  the  land,  who 
shall  raise  up  unto  the  Gentiles.  And  I  will  fortify  this 
land  against  all  other  nations.  And  he  that  fighteth 
against  Zion  shall  perish,  saith  God;  for  he  that  raiseth 
up  a  king  against  me  shall  perish,  for  I,  the  Lord,  the  king 
of  heaven,  will  be  their  king,  and  I  will  be  a  light  unto  them 
for  ever,  that  hear  my  words."  (Book  of  Mormon,  %  Nephi 
10:10-14). 

Zion  is  to  be  established  on  this  continent,  and  as  the 
word  of  modern  revelation  avers,  in  the  western  part  of  the 
United  States  ( See  Doctrine  and  Covenants  45 :64-71 ;  57 : 
1-5).  The  time  of  the  blessed  consummation  is  conditioned 
by  the  fitness  of  the  people.  Hither  shall  come  the  hosts 
of  scattered  Israel,  and  the  Lost  Tribes  from  their  long 
obscurity.  Here  shall  yet  be  built  the  City  of  the  Lord, 
Zion,  the  New  Jerusalem,  which  in  time  shall  be  made  one 
with  the  "Holy  City,"  which  the  Revelator  saw  "coming 


172  The  Vitality  of  Mofmonism 

down  from  God,  out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband."  (Rev.  21:2). 

Holy  Scriptures,  of  both  ancient  and  latter  days,  aver 
that  the  Lost  Tribes  of  Israel  shall  be  brought  forth  from 
the  place  whereunto  the  Lord  has  led  them,  and  shall  figure 
in  the  general  gathering  incident  to  the  Dispensation  of 
the  Fulness  of  Times.  Touching  this  feature  of  the  Divine 
purpose  in  the  time  of  restoration,  we  are  told: 

"And  they  who  are  in  the  north  countries  shall  come  in 
remembrance  before  the  Lord,  and  their  prophets  shall  hear 
his  voice  and  shall  no  longer  stay  themselves,  and  they  shall 
smite  the  rocks,  and  the  ice  shall  flow  down  at  their  pres- 
ence. And  an  highway  shall  be  cast  up  in  the  midst  of  the 
great  deep.  Their  enemies  shall  become  a  prey  unto  them, 
And  in  the  barren  deserts  there  shall  come  forth  pools  of 
living  water;  and  the  parched  ground  shall  no  longer  be 
a  thirsty  land.  And  they  shall  bring  forth  their  rich 
treasures  unto  the  children  of  Ephraim  my  servants.  And 
the  boundaries  of  the  everlasting  hills  shall  tremble  at 
their  presence.  And  there  shall  they  fall  down  and  be 
crowned  with  glory,  even  in  Zion,  by  the  hands  of  the 
servants  of  the  Lord,  even  the  children  of  Ephraim;  and 
they  shall  be  filled  with  songs  of  everlasting  joy.  Behold, 
this  is  the  blessing  of  the  everlasting  God  upon  the  tribes 
of  Israel,  and  the  richer  blessing  upon  the  head  of  Ephraim 
and  his  fellows."  (Doctrine  &  Covenants  133:26-34). 


W 


The  Commg  of  the  Lord  173 

—  46  — 
THE  COMING  OF  THE  LORD 

The  Consummation  of  the  Ages 

E  believe  .  .  .  that  Christ  will  reign  personally  upon 
the  earth;  etc.  (Articles  of  Faith,  No.  10). 

"Ye  men  of  Galilee,  why  stand  ye  gazing  up  into 
heaven?  This  same  Jesus,  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven."  (Acts  1:11).  So  spake  the  white- 
robed  angels  to  the  Apostles  as  the  resurrected  Christ 
ascended  from  their  midst  on  Mount  Olivet.  The  assertion 
is  definite,  unambiguous,  easy  to  comprehend.  Jesus  the 
Christ  is  to  return  to  earth  "in  like  manner"  as  He  went, 
therefore  as  a  material  Being,  a  living  Personage,  having 
a  tangible  immortalized  body  of  flesh  and  bones. 

The  actuality  of  the  Lord's  future  advent  is  attested  by 
the  utterances  of  holy  prophets  both  before  and  since  the 
brief  period  of  His  ministry  in  the  flesh,  and  by  His  own 
unequivocal  avowal.  Consider  the  following: 

"For  the  Son  of  man  shall  come  in  the  glory  of  his 
Father  with  his  angels;  and  then  he  shall  reward  every 
man  according  to  his  works."  (Matt.  16:27). 

"For  whosoever  shall  be  ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come 
in  his  own  glory,  and  in  his  Father's,  and  of  the  holy  angels." 
(Luke  9:26;  compare  Mark  8:38). 

The  Master  had  so  effectively  instructed  the  Apostles  con- 
cerning His  assured  death  and  His  later  return  to  earth 
in  power  and  glory,  that  they  eagerly  inquired  as  to  the 
time  and  signs  of  His  coming.  (See  Matt.  chap.  24). 


174  The  Vitality  of  Mormonism 

Though  they  failed  to  comprehend  the  full  import  of  His 
reply,  He  told  them  that  many  great  developments  would 
intervene  between  His  departure  and  return;  but  as  to  the 
certainty  of  His  advent  as  Judge,  and  Lord,  and  King, 
Jesus  left  no  excuse  for  dubiety  in  their  minds.  Through- 
out the  apostolic  period  the  Lord's  coming  was  preached 
with  the  emphasis  of  inspired  and  convicting  testimony. 

Book  of  Mormon  prophecies  concerning  the  great  event 
are  no  whit  less  explicit.  To  the  Nephites  the  resurrected 
Christ  preached  the  Gospel  of  salvation;  "And  He  did  ex- 
pound all  things,  even  from  the  beginning  until  the  time 
that  He  should  come  in  His  glory."  (Book  of  Mormon, 
3  Nephi  26:3). 

Questions  of  supreme  import  to  every  one  of  us  are  these : 
(1)  When  will  Christ  come?  (2)  What  shall  be  the  purpose 
and  attendant  conditions  of  His  coming? 

The  date  of  the  Lord's  advent  has  never  been  revealed 
to  man,  nor  shall  it  be.  Prior  to  His  resurrection  Jesus 
Himself  did  not  know  it,  as  witness  His  words :  "But  of  that 
day  and  that  hour  knoweth  no  man,  no,  not  the  angels 
which  are  in  heaven,  neither  the  Son,  but  the  Father." 
(Mark  13:32). 

In  the  present  age  the  Father  hath  declared:  "And  they 
have  done  unto  the  Son  of  Man  even  as  they  listed;  and  He 
has  taken  His  power  on  the  right  hand  of  His  glory,  and 
now  reigneth  in  the  heavens,  and  will  reign  till  He  descends 
on  the  earth  to  put  all  enemies  under  His  feet,  which  time 
is  nigh  at  hand.  I,  the  Lord  God,  have  spoken  it,  but  the 
hour  and  the  day  no  man  knoweth,  neither  the  angels  in 
heaven,  nor  shall  they  know  until  He  comes."  (Doctrine 
and  Covenants  49:6-7). 

In  the  light  of  such  scriptural  affirmations  we  may  dis- 
miss as  empty  conjecture  all  alleged  determinations  as  to 


The  Commg  of  the  Lord  175 

the  precise  time  of  the  Lord's  appearing.  Nevertheless, 
the  specified  signs  and  conditions  by  which  is  shown  the 
imminence  of  the  event  are  definite,  and  from  these  we  know 
that  the  great  day  of  the  Lord  is  very  near.  So  near  is 
the  consummation  that  the  intervening  period  is  called  "to- 
day"; and  on  the  morrow  mankind  shall  rejoice  or  tremble 
at  the  presence  of  the  Lord.  (See  Doctrines  and  Cove- 
nants 64:23-25). 

Christ's  advent  shall  be  made  with  the  accompaniment 
of  power  and  great  glory.  While  in  suddenness  and  un- 
expectedness to  the  unobserving  it  shall  be  comparable  to 
the  coming  of  a  thief  in  the  night,  it  shall  be  a  manifesta- 
tion of  surpassing  glory  to  all  the  world:  "For  as  the 
lightning  cometh  out  of  the  east,  and  shineth  even  unto  the 
west;  so  shall  also  the  coming  of  the  Son  of  man  be." 
(Matt.  24:27). 

With  the  Lord's  appearing  a  general  resurrection  of 
the  righteous  dead  shall  be  effected,  and  many  then  in  the 
flesh  shall  be  changed  from  the  mortal  to  the  immortal  state 
without  the  intervening  experience  of  prolonged  disembodi- 
ment or  the  sleep  of  the  grave.  (See  1  Thess.  4:14-17). 

"And  the  face  of  the  Lord  shall  be  unveiled;  And  the 
saints  that  are  upon  the  earth,  who  are  alive,  shall  be  quick- 
ened, and  be  caught  up  to  meet  Him.  And  they  who  have 
slept  in  their  graves  shall  come  forth ;  for  their  graves  shall 
be  opened,  and  they  also  shall  be  caught  up  to  meet  Him 
in  the  midst  of  the  pillar  of  heaven."  (Doctrine  and  Cove- 
nants 88:95-97). 

Then  shall  be  established  the  era  of  peace,  the  predicted 
Millennium,  in  which  Christ  shall  dwell  with  men,  and  shall 
rule  in  the  earth  as  Lord  and  King. 


176  The  Vitality  of  Mormonism 

—  47  — 
THE  FEDERATION  OF  THE  WORLD 

A  Thousand  Years  of  Peace 

WE  believe  .  .  .  that  Christ  will  reign  personally 
upon  the  earth,  and  that  the  earth  will  be  renewed 
and  receive  its  paradisiacal  glory.  (Articles  of  Faith,  No. 
10). 

Through  the  lurid  gloom  of  smoke  and  fire  in  which  the 
nations  have  been  enshrouded,  amidst  the  awful  stench  of 
blood  that  has  sickened  the  world,  mankind  has  had  reason 
to  rejoice  in  the  enlightening  beams  of  comforting  assur- 
ance that  an  era  of  peace  is  to  be  established.  And  this 
shall  be  a  peace  that  cannot  be  broken,  for  righteousness 
shall  rule,  and  man's  birthright  to  liberty  shall  be  inviolate. 

Of  necessity  this  blessed  state  shall  be  attained  only  after 
due  preparation ;  for  in  the  economy  of  God  it  would  be  as 
incongruous  to  force  upon  mankind  an  unappreciated  and 
undesired  boon  as  to  arbitrarily  afflict  with  an  undeserved 
curse. 

The  coming  of  the  Lord  Jesus  Christ  to  reign  personally 
upon  the  earth  is  near  at  hand,  for  the  Scriptures  so  attest. 
Prophecies  relating  to  this  impending  event  specify  a  period 
of  a  thousand  years,  distinctively  known  as  the  Millennium, 
which  in  certain  conditions  shall  differ  from  both  preceding 
and  succeeding  time.  While  this  period  is  nowise  indica- 
tive of  a  limitation  to  the  Lord's  dominion,  it  specifies  the 
duration  of  a  particular  part  of  His  ministry,  even  as  the 
epoch  of  His  administration  in  the  flesh  is  measurable  in 
terms  of  years  and  days. 

Unto  righteous  Enoch,  who  walked  with  God  and  was 


The  Federation  of  the  World  177 

taken  bodily  from  the  earth  (Gen.  5:24;  Heb.  11:5),  the 
certainty  of  the  millennial  reign  was  revealed  over  thirty 
centuries  before  the  Lord's  birth  in  mortality,  as  is  thus 
recorded:  "And  it  came  to  pass  that  Enoch  saw  the  day 
of  the  coming  of  the  Son  of  Man,  in  the  last  days,  to  dwell 
on  the  earth  in  righteousness  for  the  space  of  a  thousand 
years."  (Pearl  of  Great  Price,  p.  45). 

In  glorious  vision  John,  the  apostle  and  revelator,  fore- 
saw Christ's  personal  reign,  during  which  Satan  is  to  be 
bound : 

"And  I  saw  thrones,  and  they  sat  upon  them,  and  judg- 
ment was  given  unto  them:  and  I  saw  the  souls  of  them 
that  were  beheaded  for  the  witness  of  Jesus  and  for  the 
word  of  God,  and  which  had  not  worshiped  the  beast, 
neither  his  image,  neither  had  received  his  mark  upon  their 
foreheads,  or  in  their  hands ;  and  they  lived  and  reigned  with 
Christ  a  thousand  years.  But  the  rest  of  the  dead  lived  not 
again  until  the  thousand  years  were  finished."  (Rev.  20:4, 
5;  see  also  verse  2). 

The  Millennium  is  to  be  a  Sabbatical  era,  when  the  earth 
shall  rest;  and  men,  relieved  from  the  tyranny  of  Satan, 
shall,  if  they  will,  live  in  righteousness  and  peace.  Man,  to 
whom  was  given  dominion  over  the  earth  and  its  creatures, 
shall  rule  by  love,  for  enmity  between  him  and  the  brute 
creation  shall  cease,  and  the  ferocity  and  venom  of  the 
beasts  shall  be  done  away.  So  hath  the  Lord  avowed 
through  the  prophet  Isaiah.  (See  Isa.  ch.  65). 

We  are  definitely  assured  that  the  Millennium  is  to  be 
inaugurated  by  the  advent  of  Christ,  and  that  Satan's 
power  over  men  shall  be  restrained,  and  further,  that  after 
the  thousand  blessed  years  are  finished,  Satan  shall  be 
loosed  for  a  season,  and  such  as  elect  to  follow  him  shall 
eventually  go  with  him  to  eternal  condemnation.  See  Rev. 


178  The  Vitality  of  M  or  monism 

20:7,  and  consider  these  words  of  the  Lord  Christ  spoken 
in  the  current  dispensation: 

"For  in  my  own  due  time  will  I  come  upon  the  earth  in 
judgment,  and  my  people  shall  be  redeemed  and  shall  reign 
with  me  on  earth.  For  the  great  Millennium,  of  which  I 
have  spoken  by  the  mouth  of  my  servants,  shall  come;  For 
Satan  shall  be  bound,  and  when  he  is  loosed  again  he  shall 
only  reign  for  a  little  season,  and  then  cometh  the  end  of 
the  earth.  .  .  .  Hearken  ye  to  these  words;  Behold,  I  am 
Jesus  Christ,  the  Savior  of  the  world.  Treasure  these 
things  up  in  your  hearts,  and  let  the  solemnities  of  eternity 
rest  upon  your  minds."  (Doctrine  and  Covenants  43: 
29-34). 

The  following  revelation  is  equally  specific: 

"For  I  will  reveal  myself  from  heaven  with  power  and 
great  glory,  with  all  the  hosts  thereof,  and  dwell  in  right- 
eousness with  men  on  earth  a  thousand  years,  and  the 
wicked  shall  not  stand.  .  .  .  And  again,  verily,  verily,  I 
say  unto  you,  that  when  the  thousand  years  are  ended,  and 
men  again  begin  to  deny  their  God,  then  will  I  spare  the 
earth  but  for  a  little  season;  And  the  end  shall  come,  and 
the  heaven  and  the  earth  shall  be  consumed  and  pass  away, 
and  there  shall  be  a  new  heaven  and  a  new  earth."  (Doc- 
trine and  Covenants  29:11,  22,  23). 

It  is  evident  from  citations  given  and  from  all  Scripture 
bearing  upon  the  subject,  that  the  Millennium  is  to  precede 
the  consummation  spoken  of  as  "the  end  of  the  world." 
In  the  era  of  peace  both  mortal  and  immortalized  beings 
will  tenant  the  earth;  and  though  sin  will  not  be  wholly 
abolished  nor  death  banished,  the  powers  of  righteousness 
shall  be  dominant.  Though  Satan  shall  afterward  regain 
a  measure  of  power  over  mankind,  his  time  will  be  short 
and  the  earth  shall  eventually  be  restored  to  its  paradisi- 


Thy  Kingdom  Come!  179 

acal  glory,  and  become  a  fit  abode  for  the  glorified  children 
of  our  God  and  His  Christ. 


—  48  — 

THY  KINGDOM  COME! 
So  Pray  We  Yet 

Father  which  art  in  heaven^  Hallowed  be  thy 
name.  Thy  kingdom  come." 

Thus  did  the  Master  teach  His  disciples  to  pray;  and 
the  injunction  has  never  been  abrogated.  The  passing  of 
the  centuries  has  demonstrated  the  need  of  ever  increasing 
fervency  in  the  supplication  Thy  kingdom  come ! 

But  if  this  petition  be  anything  more  than  words,  it 
implies  a  conviction  on  the  part  of  the  supplicant  that  the 
kingdom  specified  has  not  yet  been  established  on  the  earth, 
and  that  it  will  be  set  up  in  due  time.  And,  if  there  is 
to  be  a  kingdom,  there  must  needs  be  a  living,  reigning 
King. 

In  the  Gospel  according  to  Matthew  the  phrase  "kingdom 
of  heaven"  repeatedly  occurs;  while  in  the  writings  of  the 
other  evangelists  and  throughout  the  epistles,  the  corre- 
sponding expression  is  "kingdom  of  God,"  "kingdom  of 
Christ,"  or  simply  "kingdom."  In  many  instances  these  des- 
ignations are  used  with  the  same  meaning,  though  a  distinc- 
tion is  apparent  in  others.  The  several  scriptural  usages 
of  the  terms  comprise : 

1.  A   signification   practically   identical   ,with  that   of 
"The  Church  of  Jesus  Christ." 

2.  The  designation  of  the  literal  kingdom,  material  and 
spiritual,  over  which  Christ  the  Lord  shall  rule  by  personal 
ministration  in  days  yet  future. 


180  The  Vitality  of  Mormonism 

Under  the  first  conception,  the  "kingdom"  of  scriptural 
mention  has  been  already  established  as  an  organization 
among  men,  and  is  today  in  a  state  of  war  against  sin, 
with  its  powers  and  resources  mobilized  in  defense  of  free- 
dom of  worship  and  for  the  salvation  of  the  race.  Plainly, 
when  we  speak  of  the  Church  as  the  Kingdom  we  refer  to 
an  institution  already  extant  on  the  earth,  not  one  that 
is  yet  to  come. 

The  Church  of  Jesus  Christ  asserts  no  right  of  control 
in  the  government  of  nations;  and  its  jurisdiction  in  tem- 
poral affairs  is  limited  to  matters  of  organization  and 
discipline  within  itself,  such  as  are  essential  to  the  mainte- 
nance and  perpetuity  of  any  community  body. 

The  Kingdom  of  God  and  the  Church  of  Christ  are  vir- 
tually synonymous  terms.  We  do  not  pray  that  this  or- 
ganization shall  come;  for  it  is  now  existent.  We  pray 
and  strive  for  its  growth  and  development,  for  the  spread 
of  its  saving  principles,  and  for  their  acceptance  by  all 
mankind.  But  the  Kingdom  of  Heaven  is  greater  than  the 
Church  as  the  latter  exists  today,  and  when  fully  estab- 
lished will  be  seen  to  be  a  development  thereof.  Its  advent 
is  yet  to  be  prayed  for. 

This  relationship  is  made  clear  through  a  revelation 
given  to  the  Church  of  Jesus  Christ  of  Latter-day  Saints 
in  1831: 

"Hearken,  and  lo,  a  voice  as  of  one  from  on  high,  who 
is  mighty  and  powerful,  whose  going  forth  is  unto  the  ends 
of  the  earth,  yea,  whose  voice  is  unto  men — Prepare  ye  the 
way  of  the  Lord,  make  his  paths  straight.  The  keys  of 
the  kingdom  of  God  are  committed  unto  man  on  the  earth, 
and  from  thence  shall  the  gospel  roll  forth  unto  the  ends 
of  the  earth,  as  the  stone  which  is  cut  out  of  the  mountain 


Thy  Kingdom  Come!  181 

without  hands  shall  roll  forth,  until  it  has  filled  the  whole 
earth.  .  .  .  Call  upon  the  Lord,  that  his  kingdom  may  go 
forth  upon  the  earth,  that  the  inhabitants  thereof  may  re- 
ceive it,  and  be  prepared  for  the  days  to  come,  in  the 
which  the  Son  of  Man  shall  come  down  in  heaven,  clothed 
in  the  brightness  of  his  glory,  to  meet  the  kingdom  of  God 
which  is  set  up  on  the  earth.  Wherefore  may  the  king- 
dom of  God  go  forth,  that  the  kingdom  of  heaven  may 
come,  that  thou,  O  God,  mayest  be  glorified  in  heaven  so 
on  earth,  that  thy  enemies  may  be  subdued;  for  thine  is 
the  honour,  power  and  glory,  for  ever  and  ever.  Amen." 
(Doctrine  &  Covenants,  Sec.  65). 

When  the  Messiah  comes  to  rule  and  reign,  He  will  be 
accompanied  by  the  hosts  of  the  righteous  who  have  already 
passed  through  the  change  of  death ;  and  the  righteous  who 
are  yet  in  the  flesh  shall  be  caught  up  to  meet  Him,  and 
shall  descend  with  Him  as  partakers  of  His  glory.  Then 
shall  the  Kingdom  of  God  on  earth  be  made  one  with  the 
Kingdom  of  Heaven.  Then  shall  be  realized  the  glorious 
fulfilment  of  the  prayer  taught  by  the  Christ,  and  voiced 
by  men  through  the  ages  past,  Thy  Kingdom  come. 

The  Kingdom  of  Heaven  on  earth  is  to  be  a  literal  gov- 
ernment, administered  under  the  supreme  direction  of  Jesus 
Christ  the  King.  No  longer  shall  men  arrogate  to  them- 
selves the  power  of  might  to  exercise  dominion  over  their 
fellows,  nor  exalt  themselves  on  thrones,  nor  bedeck  them- 
selves with  crowns  and  scepters. 

That  the  extent  and  jurisdiction  of  the  kingdom  shall  be 
world-wide  was  declared  by  Daniel  to  Nebuchadnezzar, 
depicting  "what  shall  be  in  the  latter  days."  Thus  spake 
the  prophet: 

"And  in  the  days  of  these  kings  shall  the  God  of  heaven 
set  up  a  kingdom,  which  shall  never  be  destroyed:  and  the 


182  The  Vitality  of  Mormonism 

kingdom  shall  not  be  left  to  other  people,  but  it  shall  break 
in  pieces  and  consume  all  these  kingdoms,  and  it  shall  stand 
for  ever.  Forasmuch  as  thou  sawest  that  the  stone  was 
cut  out  of  the  mountain  without  hands,  and  that  it  brake 
in  pieces  the  iron,  the  brass,  the  clay,  the  silver,  and  the 
gold;  the  great  God  hath  made  known  to  the  king  what 
shall  come  to  pass  hereafter:  and  the  dream  is  certain,  and 
the  interpretation  thereof  sure."  (Dan.  2:44-45;  see  also 
verse  28). 

—  49  — 
FREEDOM  TO  WORSHIP  GOD 

Man's  Divine  Birthright 

WE  claim  the  privilege  of  worshiping  Almighty  God 
according  to  the  dictates  of  our  own  conscience,  and 
allow  all  men  the  same  privilege,  let  them  worship  how, 
where,  or  what  they  may.  (Articles  of  Faith,  11). 

The  derivation  of  the  word  "worship"  is  significant.  It 
is  the  lineal  descendant  of  a  pair  of  Anglo-Saxon  terms — 
Weolrth  meaning  "worthy,"  and  scipe,  an  ancient  form 
of  the  termination  "ship"  signifying  condition  or  state.  The 
combination  as  perpetuated  in  our  expression  "worship" 
means  worthy-ship,  and  connotes  the  attribute  of  worthi- 
ness on  the  part  of  the  object  of  adoration. 

Man  cannot  intelligently  worship  in  ignorance;  and  this 
basal  fact  is  supported  and  strengthened  by  the  inspired 
affirmation  of  a  modern  prophet:  "It  is  impossible  for  a 
man  to  be  saved  in  ignorance."  (Doctrine  &  Covenants 
131:6). 

The  devout  worshiper  must  have  some  conception  of 
the  ennobling  or  emulatory  character  of  his  deity,  whether 
that  deity  be  an  idol  made  with  hands  or  the  true  and 


Freedom  to  Worship  God  183 

living  God,  the  Creator  of  the  heavens  and  the  earth. 
Worship  to  be  genuine,  to  be  what  the  word  implies,  must 
be  voluntary,  willing,  soulful  homage.  It  is  typified  by 
actual  praying  as  contrasted  with  the  formality  of  saying 
one's  prayers. 

Worship  is  no  matter  of  mere  form;  it  consists  not  of 
posture  nor  gesture,  neither  of  ritual  nor  of  creed — any 
more  than  prayer  consists  of  words.  Under  compulsion, 
or  for  the  hypocritical  purposes  of  effect,  one  may  me- 
chanically perform  all  the  outward  ceremonies  of  an  es- 
tablished style  of  adoration,  yet,  without  sincerity  his 
effort  is  but  a  mockery  of  worship. 

Worship,  then,  is  a  matter  of  conscience,  and  as  such 
its  observance  is  one  of  man's  inalienable  rights.  Free- 
dom in  worship  is  part  of  the  Divine  birthright  of  the  race ; 
and,  as  a  natural  consequence,  no  earthly  power  can  justly 
interfere  therewith  so  long  as  its  exercise  involves  no  tres- 
pass upon  individual  or  community  rights. 

The  Latter-day  Saints  accept  as  divinely  inspired  the 
constitutional  provision  by  which  religious  liberty  is  pro- 
fessedly guarded — that  no  law  shall  ever  be  made  "respect- 
ing an  establishment  of  religion,  or  prohibiting  the  free 
exercise  thereof" ;  and  we  confidently  believe  that  with  the 
spread  of  enlightenment  throughout  the  world,  a  similar 
guaranty  will  be  established  in  every  nation. 

Religious  intolerance  is  inconsistent  with  democratic 
government;  yet  this  species  of  prejudice  is  manifest  even 
amongst  the  most  progressive  nations  of  the  age.  Zeal 
ofttimes  breeds  indiscretion  and  injustice.  It  is  easy  for 
one  who  believes  that  he  has  the  truth  to  become  unchar- 
itable toward  those  who  will  not  or  cannot  see  as  he  sees. 
We  find  simple  explanation  of  the  fact  that  the  early  fol- 
lowers of  Christ,  zealous  for  the  new  faith  into  which  they 


184  The  Vitality  of  Mormonism 

had  been  baptized,  should  look  with  disdain  upon  their 
fellows  still  groping  in  spiritual  darkness.  Even  John, 
who  has  come  to  be  known  as  the  Apostle  of  Love,  became 
on  more  than  one  occasion  intolerant  and  resentful  toward 
unbelievers.  He  and  his  brother  were  incensed  at  the 
Samaritans'  rejection  of  the  Lord,  and  would  fain  have 
called  fire  from  heaven  to  consume  the  offenders;  but  this 
vengeful  desire  was  met  by  Jesus  with  incisive  rebuke,  as 
thus  expressed: 

"Ye  know  not  what  manner  of  spirit  ye  are  of.  For 
the  Son  of  man  is  not  come  to  destroy  men's  lives,  but  to 
save  them."  (Luke  9:51-56;  see  also  Mark  9:38-41;  com- 
pare John  3:17). 

Intolerance  is  unscriptural  and  un-Christian.  Our 
Lord's  teachings  are  imbued  with  the  spirit  of  forbearance 
and  love  even  toward  enemies  and  persecutors. 

But  let  us  not  forget  that  there  is  a  vital  difference  be- 
tween toleration  and  acceptance.  To  assume  that  because 
I  have  respect  for  my  neighbor's  belief  I  must  believe  and 
act  as  he  does  would  be  to  surrender  my  own  rights.  To 
regard  all  religious  systems,  all  sects  and  churches,  as 
essentially  of  equal  worth  and  worthiness,  is  to  make  of 
religious  profession  a  matter  of  mere  convenience  and  con- 
ventionality. 

I  verily  believe,  with  the  full  force  of  my  soul's  convic- 
tion, that  there  is  and  can  be  but  one  Church  of  Jesus 
Christ  upon  the  earth,  possessing  the  blessings  and  powers 
of  the  Holy  Priesthood,  with  the  authority  to  administer 
the  ordinances  requisite  to  salvation.  Nevertheless,  I  can 
and  do  admit  freely  and  without  reservation  the  right  of 
any  man  to  believe  that  I  am  wrong ;  and  I  hold  that  neither 
of  us  is  justified  in  assailing  the  other  except  by  means  of 
persuasion,  demonstration,  and  testimony. 


Freedom  to  Worship  God  185 

To  preach  the  doctrines  of  men  as  the  precepts  of 
Christ,  to  supplant  the  eternal  principles  of  the  Gospel 
by  the  dogmas  of  human  conception,  is  to  commit  grievous 
sin  and  incur  fearful  culpability.  Christ  and  His  apostles 
gave  solemn  and  repeated  warning  against  the  heresies  of 
false  teachers.  Thus  wrote  Paul  to  the  Galatians: 

"But  though  we,  or  an  angel  from  heaven,  preach  any 
other  gospel  unto  you  than  that  which  we  have  preached 
unto  you,  let  him  be  accursed.  As  we  said  before,  so  say  I 
now  again,  If  any  man  preach  any  other  gospel  unto  you 
than  that  ye  have  received,  let  him  be  accursed.'*  (Gal. 
1:8-9). 

Some  have  thought  to  find  in  this  and  cognate  Scriptures 
an  excuse  for  intolerance,  and  even  for  persecution.  But 
is  i£  otherwise  than  consistent  with  justice  and  reason  to 
hold  that  any  man  who  preaches  his  own  doctrines  or 
those  of  other  men  under  the  name  of  the  Gospel  of  Jesus 
Christ  stands  convicted  of  blasphemy,  and  deserving  of  the 
curse  of  God?  The  Apostle  cited  above  left  no  doubt  as 
to  the  genuineness  of  the  Gospel  he  so  vigorously  defended, 
as  witness  the  following: 

"But  I  certify  you,  brethren,  that  the  gospel  which  was 
preached  of  me  is  not  after  man.  For  I  neither  received 
it  of  man,  neither  was  I  taught  it,  but  by  the  revelation  of 
Jesus  Christ." 

Each  of  us  may  accept  or  reject  the  message  of  eternal 
life,  the  Gospel  of  Jesus  Christ;  and  by  all  reason  and 
consistency  each  shall  garner  the  fruitage  of  his  choice. 


186  The  Vitality  of  Mormonism 

—  50  — 
THE  LAW  OF  THE  LAND 

Should  We  Submit  to  It? 

WE  believe  in  being  subject  to  kings,  presidents,  rulers, 
and  magistrates,  in  obeying,  honoring,  and  sustain- 
ing the  law.  (Articles  of  Faith,  12). 

Religion  is  essentially  a  matter  of  every-day  life.  It 
has  as  much  to  do  with  the  adjustment  of  the  individual  to 
his  material  environment  as  with  his  abstract  belief  in 
matters  spiritual.  A  man's  religion  should  be  a  concrete 
demonstration  of  his  conceptions  concerning  God  and  the 
Divine  purposes  respecting  himself  and  his  fellows.  Any- 
thing less  lacks  both  the  form  of  godliness  and  the  power 
thereof. 

The  Master  associated  love  for  God  with  love  for  fellow- 
man  ;  and  surely  love  comprises  duty,  and  duty  means  effort 
and  action.  See  Matt.  22:35-40.  A  very  large  part  of 
the  course  of  education  provided  in  the  school  of  mortality 
is  attained  through  association  with  our  kind  and  the 
righteous  observance  of  duty  in  community  life.  We  are 
not  here  to  be  recluses  nor  to  hold  ourselves  aloof  from 
public  service,  but  to  live  in  a  state  of  mutual  helpfulness 
and  effective  cooperation. 

It  is  a  fundamental  necessity  that  laws  shall  be  estab- 
lished among  men  for  general  governance;  and  obedience 
to  law  is  the  obvious  duty  of  every  member  of  organized 
society.  Violation  of  the  law,  therefore,  is  not  only  a  secu- 
lar offense  but  a  transgression  of  the  principles  of  true 
religion.  This  world  would  be  a  happier  one  if  men  car- 
ried more  religion  into  their  daily  affairs — into  business, 


The  Law  of  the  Land  187 

politics,  and  statesmanship.  Mark  you,  I  say  religion,  not 
church.  Under  existing  conditions  it  is  imperative  that 
State  and  Church  be  kept  separate;  and  this  segregation 
must  be  maintained  until  the  inauguration  of  Christ's  per- 
sonal reign. 

Loyal  citizenship  is  at  once  a  characteristic  and  a  test 
of  a  man's  religion ;  and  as  to  the  incumbent  duties  of  citi- 
zenship, the  voice  of  the  people, .as  expressed  through  the 
established  channels  of  government,  must  determine. 

Obedience  to  secular  authority  is  enjoined  by  Scripture; 
and  the  Lord  Christ  exemplified  the  principle  in  His  own 
life,  even  to  the  extent  of  meeting  a  demand  that  could  have 
been  legally  challenged.  When  the  tax  collector  called  for 
tribute  money,  the  following  instructive  colloquy  occurred 
between  Jesus  and  Peter:  "What  thinkest  thou,  Simon,  of 
whom  do  the  kings  of  the  earth  take  custom  or  tribute?  of 
their  own  children,  or  of  strangers?  Peter  saith  unto  him, 
Of  strangers.  Jesus  saith  unto  him,  Then  are  the  children 
free.  Notwithstanding,  lest  we  should  offend  them,  go 
thou  to  the  sea,  and  cast  an  hook,  and  take  up  the  fish  that 
first  cometh  up ;  and  when  thou  hast  opened  his  mouth  thou 
shalt  find  a  piece  of  money:  that  take,  and  give  unto  them 
for  me  and  thee."  (Matt.  17:25-27.  For  a  discussion  of 
this  incident  and  lessons  associated  therewith  see  the 
writer's  work  "Jesus  the  Christ"). 

On  another  occasion  a  treacherous  snare  was  laid  to 
make  Christ  appear  as  an  offender  against  the  Roman 
power.  Certain  wicked  Pharisees  sought  to  entangle  Him 
by  the  question:  "What  thinkest  thou?  Is  it  lawful  to  give 
tribute  unto  Caesar,  or  not?"  The  Lord's  reply  was  a 
telling  lesson  in  the  matter  of  submission  to  the  law. 
"Shew  me  the  tribute  money,"  said  He,  "And  they  brought 
unto  Him  a  penny.  And  He  saith  unto  them,  Whose  is 


188  The  Vitality  of  Mormomsm 

this  image  and  superscription?  They  say  unto  Him, 
Caesar's.  Then  saith  He  unto  them,  Render  therefore  unto 
Caesar  the  things  which  are  Caesar's;  and  unto  God  the 
things  that  are  God's."  (Matt.  22:15-21). 

The  Apostles  made  it  clear  that  respect  for  the  law 
and  its  officers  was  a  part  of  the  religious  duty  of  the 
saints.  In  writing  to  Titus,  who  was  in  charge  of  the 
Church  at  Crete,  Paul  thus  admonished  him  to  teach  his 
flock  to  be  orderly  and  law-abiding:  "Put  them  in  mind 
to  be  subject  to  principalities  and  powers,  to  obey  magis- 
trates, to  be  ready  to  every  good  work."  (Titus  3:1). 

To  the  saints  in  Rome  the  same  Apostle  wrote,  empha- 
sizing their  duty  toward  the  civil  power,  pointing  out  the 
necessity  of  secular  government,  and  designating  the  officers 
of  the  law  as  ministers  of  God: 

"Let  every  soul  be  subject  unto  the  higher  powers.  For 
there  is  no  power  but  of  God:  the  powers  that  be  are  or- 
dained of  God.  Whosoever  therefore  resisteth  the  power, 
resisteth  the  ordinance  of  God:  and  they  that  resist  shall 
receive  to  themselves  damnation.  For  rulers  are  not  a 
terror  to  good  works,  but  to  the  evil.  .  .  .  For  for  this 
cause  pay  ye  tribute  also:  for  they  are  God's  ministers, 
attending  continually  upon  this  very  thing.  Render 
therefore  to  all  their  dues:  tribute  to  whom  tribute  is  due; 
custom  to  whom  custom;  fear  to  whom  fear;  honour  to 
whom  honour."  (Rom.  16:1-7). 

To  the  same  effect  the  voice  of  the  Lord  Jesus  Christ 
has  come  to  the  Church  in  this  age.  Thus  spake  He  in 
1831: 

"Let  no  man  break  the  laws  of  the  land,  for  he  that 
keepeth  the  laws  of  God  hath  no  need  to  break  the  laws 
of  the  land:  Wherefore,  be  subject  to  the  powers  that 
be,  until  He  reigns  whose  right  it  is  to  reign,  and  subdues 


Church  and  State  189 

all  enemies  under  His  feet."  And  the  distinction  between 
the  laws  of  the  Church  and  the  laws  of  the  nation  is  empha- 
sized in  the  further  word:  "Behold,  the  laws  which  ye  have 
received  from  my  hand  are  the  laws  of  the  church,  and  in 
this  light  ye  shall  hold  them  forth."  (Doctrine  &  Covenants 
58:21-23). 

Loyal  and  whole-souled  support  of  the  government, 
service  to  country,  and  devotion  to  the  interests  of  the 
nation,  are  requirements  of  the  religion  embodied  in  the 
Church  of  Jesus  Christ  of  Latter-day  Saints. 


—  51  — 
CHURCH  AND  STATE 

Independent  But  Mutually  Helpful 

r  1 1HE  teachings  of  the  Church  of  Jesus  Christ  of  Lat- 
JL  ter-day  Saints  concerning  the  duty  of  its  members, 
and  of  all  men,  in  relation  to  the  secular  law,  are  set  forth 
in  Section  134  of  the  Doctrine  &  Covenants,  which  is  one 
of  the  standard  works  of  the  Church.  This  is  part  of  the 
law  of  the  Church,  and  has  been  adopted  as  a  guide  in  faith 
and  practise  by  the  members  in  general  conference  assem- 
bled. 

Of  Governments  and  Laws  in  General 

"1.  We  believe  that  governments  were  instituted  of 
God  for  the  benefit  of  man,  and  that  He  holds  men  ac- 
countable for  their  acts  in  relation  to  them,  either  in 
making  laws  or  administering  them,  for  the  good  and  safety 
of  society. 

"2.     We  believe  that  no  government  can  exist  in  peace, 


190  Tlie  Vitality  of  M  or  monism 

except  such  laws  are  framed  and  held  inviolate  as  will  secure 
to  each  individual  the  free  exercise  of  conscience,  the  right 
and  control  of  property,  and  the  protection  of  life. 

"3.  We  believe  that  all  governments  necessarily  require 
civil  officers  and  magistrates  to  enforce  the  laws  of  the 
same,  and  that  such  as  will  administer  the  law  in  equity  and 
justice  should  be  sought  for  and  upheld  by  the  voice  of 
the  people  (if  a  republic),  or  the  will  of  the  sovereign. 

"4.  We  believe  that  religion  is  instituted  of  God,  and 
that  men  are  amenable  to  Him,  and  to  Him  only,  for  the 
exercise  of  it,  unless  their  religious  opinions  prompt  them 
to  infringe  upon  the  rights  and  liberties  of  others;  but  we 
do  not  believe  that  human  law  has  a  right  to  interfere  in 
prescribing  rules  of  worship  to  bind  the  consciences  of  men, 
nor  dictate  forms  for  public  or  private  devotion;  that  the 
civil  magistrate  should  restrain  crime,  but  never  control 
conscience;  should  punish  guilt,  but  never  suppress  the 
freedom  of  the  soul. 

"5.  We  believe  that  all  men  are  bound  to  sustain  and 
uphold  the  respective  governments  in  which  they  reside, 
while  protected  in  their  inherent  and  inalienable  rights  by 
the  laws  of  such  governments;  and  that  sedition  and  re- 
bellion are  unbecoming  every  citizen  thus  protected,  and 
should  be  punished  accordingly;  and  that  all  governments 
have  a  right  to  enact  such  laws  as  in  their  own  judgment 
are  best  calculated  to  secure  the  public  interest,  at  the 
same  time,  however,  holding  sacred  the  freedom  of  con- 
science. 

"6.  We  believe  that  every  man  should  be  honored  in  his 
station:  rulers  and  magistrates  as  such,  being  placed  for 
the  protection  of  the  innocent  and  the  punishment  of  the 
guilty ;  and  that  to  the  laws,  all  men  owe  respect  and  defer- 
ence, as  without  them  peace  and  harmony  would  be  sup- 


Church  and  State  191 

planted  by  anarchy  and  terror;  human  laws  being  insti- 
tuted for  the  express  purpose  of  regulating  our  interests 
as  individuals  and  nations,  between  man  and  man,  and 
Divine  laws  given  of  heaven,  prescribing  rules  on  spiritual 
concerns,  for  faith  and  worship,  both  to  be  answered  by 
man  to  his  Maker. 

"7.  We  believe  that  rulers,  states,  and  governments 
have  a  right,  and  are  bound  to  enact  laws  for  the  protec- 
tion of  all  citizens  in  the  free  exercise  of  their  religious 
belief;  but  we  do  not  believe  that  they  have  a  right  in 
justice,  to  deprive  citizens  of  this  privilege,  or  proscribe 
them  in  their  opinions,  so  long  as  a  regard  and  reverence 
are  shown  to  the  laws,  and  such  religious  opinions  do  not 
justify  sedition  nor  conspiracy. 

"8.  We  believe  that  the  commission  of  crime  should  be 
punished  according  to  the  nature  of  the  offense;  that  mur- 
der, treason,  robbery,  theft,  and  the  breach  of  the  general 
peace,  in  all  respects,  should  be  punished  according  to  their 
criminality,  and  their  tendency  to  evil  among  men,  by  the 
laws  of  that  government  in  which  the  offense  is  committed; 
and  for  the  public  peace  and  tranquillity  all  men  should 
step  forward  and  use  their  ability  in  bringing  offenders 
against  good  laws  to  punishment. 

"9.  We  do  not  believe  it  just  to  mingle  religious  influ- 
ence with  civil  government,  whereby  one  religious  society 
is  fostered,  and  another  proscribed  in  its  spiritual  privi- 
leges, and  the  individual  rights  of  its  members  as  citizens, 
denied. 

"10.  We  believe  that  all  religious  societies  have  a  right 
to  deal  with  their  members  for  disorderly  conduct  accord- 
ing to  the  rules  and  regulations  of  such  societies,  provided 
that  such  dealings  be  for  fellowship  and  good  standing; 
but  we  do  not  believe  that  any  religious  society  has  au- 


The  Vitality  of  Mormonism 

thority  to  try  men  on  the  right  of  property  or  life,  to  take 
from  them  this  world's  goods,  or  to  put  them  in  jeopardy 
of  either  life  or  limb,  neither  to  inflict  any  physical  punish- 
ment upon  them;  they  can  only  excommunicate  them  from 
their  society,  and  withdraw  from  them  their  fellowship. 

"11.  We  believe  that  men  should  appeal  to  the  civil  law 
for  redress  of  all  wrongs  and  grievances,  where  personal 
abuse  is  inflicted,  or  the  right  of  property  or  character  in- 
fringed, where  such  laws  exist  as  will  protect  the  same ;  but 
we  believe  that  all  men  are  justified  in  defending  themselves, 
their  friends,  and  property,  and  the  government,  from  the 
unlawful  assaults  and  encroachments  of  all  persons,  in 
times  of  exigency,  where  immediate  appeal  cannot  be  made 
to  the  laws,  and  relief  afforded. 

"IS.  We  believe  it  just  to  preach  the  gospel  to  the 
nations  of  the  earth,  and  warn  the  righteous  to  save  them- 
selves from  the  corruption  of  the  world;  but  we  do  not 
believe  it  right  to  interfere  with  bond  servants,  neither 
preach  the  gospel  to,  nor  baptize  them,  contrary  to  the 
will  and  wish  of  their  masters,  nor  to  meddle  with  or  influ- 
ence them  in  the  least,  to  cause  them  to  be  dissatisfied  with 
their  situations  in  this  life,  thereby  jeopardizing  the  lives 
of  men;  such  interference  we  believe  to  be  unlawful  and 
unjust,  and  dangerous  to  the  peace  of  every  government 
allowing  human  beings  to  be  held  in  servitude." 


Religion  of  (Daily  Life  193 

—  53  — 
RELIGION  OF  DAILY  LIFE 

A  Practical  Test 

WE  believe  in  being  honest,  true,  chaste,  benevolent, 
virtuous,  and  in  doing  good  to  all  men;  indeed,  we 
may  say  that  we  follow  the  admonition  of  Paul — we  believe 
all  things,  we  hope  all  things,  we  have  endured  many 
things,  and  hope  to  be  able  to  endure  all  things.  If  there 
is  anything  virtuous,  lovely,  or  of  good  report  or  praise- 
worthy, we  seek  after  these  things.  (Articles  of  Faith, 
13).  ' 

In  this  brief  statement  the  Latter-day  Saints  proclaim 
the  practical  character  of  their  religion — a  religion  that 
embraces  not  alone  definite  conceptions  of  spiritual  matters 
and  belief  as  to  conditions  in  the  hereafter,  doctrines  of 
original  sin  and  the  actuality  of  heaven  and  hell,  but  also 
and  more  particularly  of  present,  current,  every-day  duties, 
in  which  self-respect,  love  for  fellow-men,  and  devotion  to 
God  are  the  guiding  principles. 

Religion  without  personal  morality,  professions  of  godli- 
ness without  charity,  church  membership  without  consistent 
conduct  in  the  common  affairs  of  life  are  but  as  sounding 
brass  and  tinkling  cymbals — noise  without  music,  the 
words  of  prayer  without  the  spirit. 

"If  any  man  among  you  seem  to  be  religious,  and  bridleth 
not  his  tongue,  but  deceiveth  his  own  heart,  this  man's 
religion  is  vain.  Pure  religion  and  undefiled  before  God 
and  the  Father  is  this :  To  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  himself  unspotted  from  the 
world."  (James  1:26,  27). 

A  good  test  of  a  man's  religion  is  its  utility.    Religious 


194  The  Vitality  of  Mormonism 

profession  used  as  a  cloak — and  that  too  often  reserved  for 
Sunday  wear,  hiding  in  part  the  shabby  rags  of  sin — is  but 
sacrilege.  In  any  attempt  to  analyze  a  religious  system 
or  creed  it  is  pertinent  to  examine  the  results  of  its  opera- 
tion in  the  lives  of  its  adherents.  This  is  as  simple  and  fair 
as  to  judge  a  tree  by  the  quality  of  its  substance  and  fruit. 
Altruism  is  an  essential  ingredient  of  a  religion  that  is 
worth  while. 

"If  a  man  say,  I  love  God,  and  hateth  his  brother,  he  is 
a  liar :  for  he  that  loveth  not  his  brother  whom  he  hath  seen, 
how  can  he  love  God  whom  he  hath  not  seen?  And  this 
commandment  have  we  from  him,  That  he  who  loveth  God' 
love  his  brother  also."  (1  John  4:20,  21). 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  invites 
attention  to  its  work  of  unselfish,  practical,  unremitting 
benevolence.  In  missionary  service  the  Church  has  been 
active  since  the  date  of  its  organization;  and  this  systematic 
labor,  because  of  its  extent  and  unique  methods,  has  at- 
tracted attention  and  stimulated  comment  in  practically  all 
nations  of  the  earth.  Actuated  by  a  genuine  love  for  hu- 
manity and  the  desire  to  obey  the  Divine  command  respect- 
ing such,  the  Church  sends  out  every  year  hundreds  of  mis- 
sionaries to  proclaim  its  message  to  the  world.  These  de- 
voted servants  comprise  men  and  women  called  from  all  vo- 
cations, who  serve  without  salary  or  any  other  form  of 
material  remuneration.  Furthermore,  they  pay  their  own 
way  in  traveling  to  their  appointed  fields  of  labor  and  while 
serving  therein,  except  so  far  as  they  may  receive  assistance 
from  those  who  become  interested  in  their  work. 

A  desire  common  to  young  Latter-day  Saints  is  to  so  live 
that  they  shall  be  found  worthy  to  be  called  into  service  to 
spend  a  period  of  years,  generally  from  two  to  four,  as 
traveling  ministers  of  the  Gospel  of  Christ.  They  offer 


Religion  of  Daily  Life  195 

their  message  without  money  or  price,  carrying  it  to  the 
doors  in  city  and  country,  distributing  literature,  inviting 
conversation,  but  never  forcing  themselves  upon  unwilling 
hearers.  Who  can  consistently  affirm  that  such  faithful 
servants  as  these  are  insincere  or  devoid  of  that  love  for 
fellow-men  without  which  genuine  love  of  God  is  impossible? 

The  benevolence  that  manifests  itself  in  material  giving 
is  impressed  as  a  duty  upon  members  of  the  Church,  and 
while  every  one  is  taught  to  assist  the  needy  by  individual 
effort,  a  system  of  orderly  contribution  and  distribution  is 
maintained.  In  each  Ward  and  Branch  of  the  Church  an 
organization  of  women  known  as  the  Relief  Society  is  oper- 
ative. Its  particular  function  is  that  of  caring  for  the 
needy  and  the  afflicted,  without  exclusive  distinction  as  to 
whether  the  subjects  of  their  ministration  are  members  of 
the  Church  or  not.  The  Relief  Society  receives  contribu- 
tions of  money,  clothing,  food  and  other  commodities  and 
distributes  these  as  occasion  requires,  beside  maintaining 
a  system  of  visitation  to  the  needy,  giving  aid  in  nursing, 
comfort  in  bereavement,  and  relief  from  distress  in  every 
way  possible. 

The  Church  teaches  the  efficacy  of  prudent  fasting, 
moderate  abstinence  from  food  at  stated  times,  as  an  acces- 
sory to  prayer;  and  the  first  Sunday  of  each  month  is  otx- 
served  as  a  fast-day.  On  that  day  the  people  are  invited 
to  meet  for  special  devotional  service,  and  by  common  con- 
sent and  custom  they  contribute  at  least  the  equivalent  of 
the  meals  omitted  through  the  fasting  of  the  family.  These 
offerings  are  received  by  the  local  officers  and  are  distri- 
buted under  their  direction  to  the  worthy  poor.  If  there 
be  a  surplus  in  any  Ward  it  is  applied  to  the  needs  of  other 
Wards  in  which  the  proportion  of  dependent  poor  is 
greater. 


196  The  Vitality  of  Mormonism 

By  these  and  other  methods,  including  the  tithing  system 
to  be  considered  later,  are  the  Latter-day  Saints  taught  to 
give  of  their  substance  for  worthy  purposes,  and  in  such  a 
way  as  to  avoid  indiscriminate  charity  whereby  perchance 
unworthy  dependency  would  be  fostered.  We  believe  that 
the  harmony  of  our  prayers  will  become  a  discord  if  the 
cry  of  the  deserving  poor  accompany  our  supplications  to 
the  throne  of  Grace. 


—  53  — 
AMERICA  THE  CRADLE  OF  LIBERTY 

No  King  to  Rule  in  the  Land 

THE  commanding  position  of  the  United  States  among 
the  world  powers,  and  the  prominent  place  the  Amer- 
ican nation  is  to  maintain  as  the  exponent  and  champion 
of  human  rights,  were  foreseen  and  predicted  centuries  be- 
fore the  beginning  of  the  Christian  Era.  Such  is  the  Book 
of  Mormon  record. 

The  prophet  Nephi  was  one  of  the  original  company, 
who,  under  the  leadership  of  his  father  Lehi,  left  Jerusalem 
in  the  year  600  B.  C.,  and  journeyed  to  the  Arabian  shore, 
thence  voyaging  to  the  American  continent  in  a  vessel  they 
had  constructed  as,  centuries  earlier,  Noah  had  built  an  ark 
under  Divine  guidance. 

In  the  early  stages  of  the  exodus,  while  the  travelers  were 
journeying  seaward  through  the  deserts  of  Arabia,  the  Lord 
revealed  unto  Nephi  that  a  part  of  the  posterity  of  his 
brethren  would  be  smitten  by  the  righteous  wrath  of  God; 
and  it  was  specifically  shown  that  the  nation  into  which 
the  little  company  was  to  develop  would  be  isolated  beyond 


America  the  Cradle  of  Liberty  197 

the  seas  from  all  other  peoples.  Thus  runs  the  account  of 
the  revelation  to  Nephi  the  prophet,  the  events  being  chron- 
icled in  the  past  tense  as  though  already  accomplished : 

"And  it  came  to  pass  that  I  looked  and  beheld  many 
waters ;  and  they  divided  the  Gentiles  from  the  seed  of  my 
brethren.  And  it  came  to  pass  that  the  angel  said  unto 
me,  Behold  the  wrath  of  God  is  upon  the  seed  of  thy 
brethren.  And  I  looked  and  beheld  a  man  among  the  Gen- 
tiles who  was  separated  from  the  seed  of  my  brethren  by 
the  many  waters;  and  I  beheld  the  Spirit  of  God,  that  it 
came  down  and  wrought  upon  the  man;  and  he  went  forth 
upon  the  many  waters,  even  unto  the  seed  of  my  brethren, 
who  were  in  the  promised  land."  (Book  of  Mormon,  1  Nephi 
13:10-12). 

Lehi  and  his  people  were  Hebrews ;  all  other  nations  are 
designated  in  the  Book  of  Mormon  as  Gentiles.  As  later 
parts  of  the  record  make  plain,  "the  promised  land"  is  the 
continent  of  America.  The  "man  among  the  Gentiles," 
who  was  to  come  across  the  many  waters  and  discover  the 
descendants  of  Nephi's  brethren  upon  whom  the  wrath  of 
God  had  fallen,  was  Christopher  Columbus  whose  mission 
was  as  surely  foreappointed  as  was  that  of  any  prophet. 
Then  follows  the  prediction  of  the  migration  of  the  Pilgrim 
Fathers,  who  are  described  as  "other  Gentiles"  going  forth 
out  of  captivity;  while  the  subsequent  occupation  of  the 
land  by  multitudes  of  the  Gentiles  who  would  prosper  as  a 
nation  and  would  subjugate  the  Indians  is  impressively 
set  forth.  The  struggle  of  the  American  colonies  for  in- 
dependence was  foretold,  and  the  assurance  that  the  power 
of  God  would  be  exercised  to  give  them  victory  over  "their 
mother  Gentiles",  or  the  British  nation,  was  inscribed  on 
enduring  metal  before  the  existence  of  the  western  world 
had  found  place  even  in  the  dreams  of  mankind. 


198  The  Vitality  of  Mofmonism 

Thus  runs  the  ancient  record:  "And  it  came  to  pass 
that  I,  Nephi,  beheld  that  the  Gentiles  who  had  gone  forth 
out  of  captivity,  did  humble  themselves  before  the  Lord; 
and  the  power  of  the  Lord  was  with  them ;  And  I  beheld  that 
their  mother  Gentiles  were  gathered  together  upon  the 
waters,  and  upon  the  land  also,  to  battle  against  them. 
And  I  beheld  that  the  power  of  God  was  with  them,  and 
also  that  the  wrath  of  God  was  upon  all  those  that  were 
gathered  together  against  them  to  battle.  And  I,  Nephi, 
beheld  that  the  Gentiles  that  had  gone  out  of  captivity, 
were  delivered  by  the  power  of  God  out  of  the  hands  of  all 
other  nations."  (1  Nephi  13:16-19). 

In  the  economy  of  God,  America,  which  is  veritably  the 
land  of  Zion,  was  aforetime  consecrated  as  the  home  of  a 
free  and  independent  nation.  It  is  the  divinely  assured  in- 
heritance of  the  "House  of  Israel";  and  people  of  all  na- 
tionalities who  will  abide  by  the  laws  of  righteousness,  which 
embody  the  principles  of  true  liberty,  may  become  by  adop- 
tion members  of  the  House  of  Israel.  For  a  wise  purpose 
this  promised  land,  the  American  continent,  was  long  kept 
from  the  knowledge  of  men ;  and  the  hand  of  the  Lord  has 
been  potent  in  directing  its  discovery  and  in  the  establish- 
ment of  the  nation  of  promise  and  destiny  thereon.  Nephite 
prophets  reiterated  this  solemn  assurance,  and  proclaimed 
as  the  will  and  purpose  of  God  that  the  government  of  the 
land  should  be  a  government  of  the  people  and  not  the 
tyranny  of  kings. 

Lehi  was  explicit  in  avowal  of  the  Lord's  purpose  in  con- 
secrating America  as  the  home  of  free  men,  on  conditions  of 
righteousness:  "Wherefore  I,  Lehi,  prophesy  according  to 
the  workings  of  the  Spirit  which  is  in  me,  that  there  shall 
none  come  into  this  land,  save  they  shall  be  brought  by  the 
hand  of  the  Lord.  Wherefore,  this  land  is  consecrated  unto 


Democracy  of  American  Origin  199 

him  whom  he  shall  bring.  And  if  it  so  be  that  they  shall 
serve  him  according  to  the  commandments  which  he  hath 
given,  it  shall  be  a  land  of  liberty  unto  them;  wherefore, 
they  shall  never  be  brought  down  into  captivity;  if  so,  it 
shall  be  because  of  iniquity;  for  if  iniquity  shall  abound, 
cursed  shall  be  the  land  for  their  sakes ;  but  unto  the  right- 
eous it  shall  be  blessed  for  ever.  And  behold,  it  is  wisdom 
that  this  land  should  be  kept  as  yet  from  the  knowledge  of 
other  nations;  for  behold,  many  nations  would  overrun  the 
land,  that  there  would  be  no  place  for  an  inheritance." 
(2  Nephi  1:6-8). 


—  54  — 
DEMOCRACY  OF  AMERICAN  ORIGIN 

The  Founding  of  an  Ancient  Republic 

DEMOCRACY  is  indigenous  to  America. 
One  of  the  earliest  recorded  experiments  of  repre- 
sentative government  by  the  people  was  undertaken  on  the 
Western  Continent;  and  it  was  a  success. 

These  statements  are  not  made  with  reference  to  the 
establishment  of  the  United  States  of  America  as  a  free  and 
independent  nation,  but  to  events  that  antedated  by  nearly 
a  century  the  birth  of  Christ. 

At  that  time  North  America  was  inhabited  by  two  great 
peoples,  the  Nephites  and  the  Lamanites,  each  named  after 
an  early  leader,  and  both  originally  of  one  family  stock. 
Except  for  brief  periods  of  comparative  peace  the  two 
nations  lived  in  a  state  of  hostility  due  to  Lamanite  aggres- 
sion. 

The  Nephites  were  progressive,  cultured,  and  of  peaceful 


200  The  Vitality  of  Mormonism 

desires,  while  the  Lamanites  became  degenerate,  dark- 
skinned  and  barbarous.  Eventually  the  Nephite  nation 
was  destroyed  by  its  savage  foes;  the  Lamanites  persisted 
and  are  represented  today  by  their  direct  descendants,  the 
American  Indians. 

For  five  centuries  prior  to  the  events  now  under  consider- 
ation each  nation  had  been  governed  by  a  succession  of 
kings.  The  Lamanite  rulers  exercised  autocratic  sway  and 
relied  upon  physical  force  for  their  power.  Some  of  the 
Nephite  monarchs  were  almost  as  bad,  though  many  were 
notably  considerate  and  just. 

The  last  of  the  Nephite  sovereigns  was  Mosiah;  he  died 
91  B.  C.  after  a  righteous  reign  of  thirty-three  years. 
King  in  name,  he  called  his  people  brethren  and  counted 
himself  their  trusted  and  presiding  servant. 

A  short  time  before  his  death  Mosiah  called  for  an  ex- 
pression from  his  people  as  to  whom  they  desired  to  succeed 
him  on  the  throne.  There  was  a  united  answer;  the  people 
wanted  the  king's  son,  to  whom  it  was  said  "the  kingdom 
doth  rightly  belong."  But  Aaron,  the  people's  choice,  de- 
clined the  crown,  as  did  his  brothers  in  turn;  for  all  these 
sons  of  Mosiah  were  devoted  to  the  preaching  of  the  Gospel 
and  esteemed  the  labors  of  the  ministry  above  the  royal 
estate. 

Mosiah  seized  the  opportunity  occasioned  by  the  people's 
loyalty  and  unity  to  awaken  them  to  the  fact  that  the 
powers  of  government  were  inherent  within  themselves,  and 
to  urge  them  to  exercise  their  sovereign  rights  and  assume 
the  privileges  and  responsibilities  of  self-rule.  He  recom- 
mended that  they  abolish  the  monarchy  and  establish  a 
Republic  according  to  "the  voice  of  the  people." 

In  a  stirring  proclamation  he  set  forth  the  potential 
dangers  of  kingly  rule  and  admonished  the  nation  to  guard 


Democracy  of  American  Origin  201 

its  liberty  as  a  sacred  possession,  and  to  delegate  the  gov- 
erning power  to  officers  of  its  own  choosing,  whom  he  called 
judges,  who  should  be  elected  by  popular  vote,  and  who 
could  be  impeached  if  charged  with  iniquitous  exercise  of 
power  and  be  removed  if  found  unworthy.  King  Mosiah 
summarized  in  a  masterly  way  the  fundamentals  of  true 
democracy.  After  reciting  the  wrongs  the  people  had  suf- 
fered under  monarchical  oppression,  he  continued  in  this 
wise: 

"Therefore  choose  you  by  the  voice  of  this  people,  judges, 
that  ye  may  be  judged  according  to  the  laws  which  have 
been  given  you  by  our  fathers,  which  are  correct,  and  which 
were  given  them  by  the  hand  of  the  Lord. 

"Now  it  is  not  common  that  the  voice  of  the  people 
desireth  anything  contrary  to  that  which  is  right;  but  it  is 
common  for  the  lesser  part  of  the  people  to  desire  that 
which  is  not  right ;  therefore  this  shall  ye  observe,  and  make 
it  your  law  to  do  your  business  by  the  voice  of  the  people. 

"And  if  the  time  comes  that  the  voice  of  the  people 
doth  choose  iniquity,  then  is  the  time  that  the  judgments 
of  God  will  come  upon  you,  yea,  then  is  the  time  he  will 
visit  you  with  great  destruction  even  as  he  has  hitherto 
visited  this  land. 

"And  now  if  ye  have  judges,  and  they  do  not  judge  you 
according  to  the  law  which  has  been  given,  ye  can  cause 
that  they  may  be  judged  of  a  higher  judge. 

"If  your  higher  judges  do  not  judge  righteous  judgments, 
ye  shall  cause  that  a  small  number  of  your  lower  judges 
should  be  gathered  together,  and  they  shall  judge  your 
higher  judges,  according  to  the  voice  of  the  people. 

"And  I  command  you  to  do  these  things  in  the  fear  of 
the  Lord:  and  I  command  you  to  do  these  things,  and 
that  ye  have  no  king.  .  .  . 


202  The  Vitality  of  Mormonism 

"And  now  I  desire  that  this  inequality  should  be  no 
more  in  this  land,  especially  among  this  my  people ;  but  I 
desire  that  this  land  be  a  land  of  liberty,  and  every  man 
may  enjoy  his  rights  and  privileges  alike."  (Book  of  Mor- 
mon, Mosiah  29.) 

The  affairs  of  government  were  to  be  the  concern  of 
the  whole  commonwealth;  for,  as  the  king  proclaimed  with 
convincing  plainness,  "the  burden  should  come  upon  all  the 
people,  that  every  man  might  bear  his  part."  It  is  gratify- 
ing to  know  that  the  Nephites  adopted  the  proposition, 
straightway  set  about  creating  election  districts,  and  at 
the  appointed  time  chose  by  vote  the  first  elective  rulers 
of  the  new  Republic. 

From  American  soil,  which  of  all  was  first  to  be  pre- 
pared for  the  cultivation  of  representative  government  by 
the  people,  the  seed  of  democracy  shall  be  carried  to  every 
other  land,  until  all  men  are  free,  in  accordance  with  Divine 
intent. 


—  55  — 
PERPETUITY  OF  AMERICAN  NATION 

Assured  by  Prophecy 

AS  late  as  but  a  few  months  prior  to  that  fateful  date 
— August  1,  1914 — when  the  war  storm  burst  in 
Europe,  some  of  the  world's  great  ones,  eminent  in  scholar- 
ship and  leaders  of  thought,  aggressively  proclaimed  their 
belief  that  a  great  war  was  impossible.  They  held  that  the 
affairs  of  nations  were  so  intimately  related,  the  interests 
common  to  humanity  so  closely  knit,  as  to  safeguard  the 


Perpetuity  of  American  Nation  80S 

world  against  any  such  devastating  conflict  as  would  be 
entailed  by  the  outbreak  of  war  among  great  nations  with 
the  frightfully  efficient  enginery  of  destruction  developed  by 
present-day  science.  There  was  neither  ambiguity  nor 
reservation  in  the  academic  pronouncement  that  the  human 
race,  in  its  course  of  evolutionary  progression,  had  happily 
risen  above  the  barbarous  incentive  to  wholesale  murder 
and  ruthless  destruction  such  as  characterized  the  less 
cultured  epochs  of  history. 

Certain  optimistic  protagonists  averred  that  if,  contrary 
to  their  demonstrated  facts  and  figures,  great  nations  should 
plunge  recklessly  into  war,  the  struggle  would  of  necessity 
be  brief,  for  the  total  wealth  of  the  world  was  insufficient  to 
maintain  for  more  than  a  few  weeks  at  most  the  waging 
of  war  with  modern  equipment. 

Yet  in  spite  of  all  prognostications,  as  though  derisively 
flouting  the  wisdom  of  the  wise,  August  1,  1914,  was  so 
deeply  crimsoned  that  the  weathering  of  ages  future  will 
not  dull  the  stain.  That  day  and  all  the  days  since  have 
witnessed  the  fulfilment  of  the  prediction  relating  to  the 
last  dispensation,  the  time  in  which  we  live,  as  voiced  by 
Isaiah : 

"Behold,  I  will  proceed  to  do  a  marvellous  work  among 
this  people,  even  a  marvellous  work  and  a  wonder:  for  the 
wisdom  of  their  wise  men  shall  perish,  and  the  understand- 
ing of  their  prudent  men  shall  be  hid."  (Isa.  29:14.) 

Verily  the  accumulated  wisdom  of  men  has  failed  us  in 
the  time  of  need,  has  failed  to  forecast  and  fails  to  expound 
the  dread  happenings  of  these  eventful  times.  Where  is 
the  master  mind  that  can  interpret  the  problems  of  con- 
temporary history,  with  factors  innumerable,  with  relations 
so  intricate  and  differentials  so  varied  that  the  calculus 
of  time  is  inadequate  to  solve? 


204  The  Vitality  of  Mormonism 

Human  reasoning  unillumined  by  Divine  revelation  offers 
but  dark  and  insecure  refuge  from  the  turmoil  of  current 
events.  Whither  then  shall  we  look  for  guidance?  Or, 
must  we  abandon  ourselves  to  the  despairing  conclusion 
that  to  the  storm-lashed  ocean  of  the  ominous  present  there 
is  no  haven  of  hope,  and  to  our  buffeted  bark  no  anchor 
of  comforting  assurance? 

To  him  who  listens  in  faith  there  rises  even  above  the 
roar  of  strife,  the  voice  of  prophecy  citing  earlier  predic- 
tion of  events  now  materializing  in  rapid  sequence,  and 
telling  of  the  eventual  triumph  of  righteousness  and  the  vin- 
dication of  man's  right  to  liberty  and  happiness. 

The  great  world  conflict  was  predicted  by  both  ancient 
and  modern  prophets.  Joseph  Smith,  speaking  the  word 
of  God,  told  of  the  imminent  outpouring  of  war  upon  all 
nations,  wisdom  of  the  world's  wise  men  to  the  contrary  not- 
withstanding. And  in  these  utterances  the  modern  prophet 
spake  in  harmony  with  the  predictions  of  earlier  seers,  as 
did  he  also  of  the  promises  made  concerning  America,  which 
is  described  as  a  land  choice  above  all  others.  Read  these 
words  of  assurance  given  through  an  ancient  Jaredite :  "Be- 
hold, this  is  a  choice  land,  and  whatsoever  nation  shall 
possess  it,  shall  be  free  from  bondage,  and  from  captivity, 
and  from  all  other  nations  under  heaven  if  they  will  but 
serve  the  God  of  the  land,  who  is  Jesus  Christ,  who  hath 
been  manifested  by  the  things  which  we  have  written." 
(Book  of  Mormon,  Ether  2:12.) 

Furthermore,  hearken  unto  the  following  with  reference 
to  this  same  choice  land,  spoken  unto  the  ancient  in- 
habitants of  this  continent  through  Jacob  the  Nephite: 
"But  behold,  this  land,  saith  God,  shall  be  a  land  of  thine 
inheritance,  and  the  Gentiles  shall  be  blessed  upon  the  land. 
And  this  land  shall  be  a  land  of  liberty  unto  the  Gentiles, 


Perpetuity  of  American  Nation  205 

and  there  shall  be  no  kings  upon  the  land,  who  shall  raise 
up  unto  the  Gentiles.  And  I  will  fortify  this  land  against 
all  other  nations."  (2  Nephi  10:10-12.) 

We  hold  that  the  Declaration  of  Independence  and  the 
Constitution  of  the  United  States  are  inspired  documents, 
veritable  scriptures  of  the  nation,  framed  by  men  under 
Divine  direction,  men  specifically  empowered  and  raised  up 
for  this  high  mission;  and  that  these  charters  of  liberty 
constitute  a  pattern  after  which  the  governments  of  the 
nations  shall  be  shaped.  Thus  shall  be  fulfilled,  in  part  at 
least,  the  prophecy  of  the  ancient  revelator,  that  out  of 
this  land,  which  in  solemn  truth  is  the  land  of  Zion,  shall 
go  forth  the  law  of  the  Lord  unto  the  world  at  large.  In 
the  majesty  of  her  high  destiny  our  Nation  has  taken 
a  stand  as  the  champion  of  freedom  and  human  rights.  Her 
enduring  greatness  is  conditioned  only  by  the  righteousness 
of  her  people,  who,  if  they  will  but  serve  the  God  of  the 
land — the  God  of  Heaven  and  earth — shall  never  be  sub- 
ject to  alien  domination. 

It  is  not  written  in  the  book  of  destiny  that  America 
shall  bow  the  knee  to  autocracy;  but,  to  the  glorious  con- 
trary, it  is  inscribed  on  the  scroll  of  the  Divine  purpose, 
that  this,  the  land  of  Zion,  shall  be  the  haven  of  refuge  to 
the  oppressed:  "And  it  shall  be  said  among  the  wicked: 
Let  us  not  go  up  to  battle  against  Zion,  for  the  inhabitants 
of  Zion  are  terrible;  wherefore  we  cannot  stand.  And  it 
shall  come  to  pass  that  the  righteous  shall  be  gathered  out 
from  among  all  nations,  and  shall  come  to  Zion,  singing 
with  songs  of  everlasting  joy."  (Doctrine  &  Covenants  45: 
70-71.) 


206  The  Vitality  of  Mormonism 

—  56  — 
LAW  OF  THE  TITHE 

The  Lord's  Revenue  System 

PAYMENT  of  tithes  was  required  under  the  Law  of 
Moses.  Indeed,  the  early  prominence  given  to  this 
requirement  has  led  to  the  incorrect  assumption  that  tithe- 
paying  had  its  beginning  in  an  Israelitish  statute.  Tithing 
is  older  than  Israel.  Abraham  paid  a  tenth  part  of  his 
gains  to  Melchizedek,  who  was  king  of  Salem  and  priest  of 
the  Most  High  God  (Gen.  14:20  and  Heb.  7:1-8);  and 
Jacob  made  a  covenant  to  devote  to  the  Lord's  service  a 
tenth  of  all  that  would  come  into  his  hands.  (Gen.  28:22.) 

Following  the  development  of  the  children  of  Israel  into 
a  theocratic  nation,  the  practise  of  paying  tithes  in  kind 
became  one  of  the  features  by  which  they,  the  worshipers 
of  Jehovah,  were  distinguished  from  all  other  peoples.  The 
requirement  was  explicit  and  its  application  general,  to  rich 
and  poor  alike.  Thus  we  read:  "And  all  the  tithe  of  the 
land,  whether  of  the  seed  of  the  land,  or  of  the  fruit  of  the 
tree,  is  the  Lord's:  it  is  holy  unto  the  Lord.  .  .  .  And 
concerning  the  tithe  of  the  herd,  or  of  the  flock,  even  of 
whatsoever  passeth  under  the  rod,  the  tenth  shall  be  holy 
unto  the  Lord.5'  (Lev.  27:30,  32.) 

As  long  as  the  people  faithfully  complied  with  the  law  of 
the  tithe  they  prospered ;  and  when  they  failed  the  land  was 
no  longer  sanctified  to  their  good.  Hezekiah  (2  Chron.  31: 
5-10)  and  Nehemiah  (Neh.  13:10-13)  reproved  the  people 
for  their  negligence  in  the  matter  and  awakened  them  to  the 
jeopardy  that  threatened;  and,  later,  Malachi  voiced  the 
word  of  Jehovah  in  stern  rebuke,  forceful  admonition,  ancf 


Law  of  the  Tithe  207 

encouraging  promise,  relative  to  the  payment  of  the  Lord's 
tenth: 

"Will  a  man  rob  God?  Yet  ye  have  robbed  me.  But 
ye  say,  Wherein  have  we  robbed  thee?  In  tithes  and  offer- 
ings. Ye  are  cursed  with  a  curse:  for  ye  have  robbed  me, 
even  this  whole  nation.  Bring  ye  all  the  tithes  into  the 
storehouse,  that  there  may  be  meat  in  mine  house,  and  prove 
me  now  herewith,  said  the  Lord  of  hosts,  if  I  will  not  open 
you  the  windows  of  heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it."  (Mai.  3:8-10.) 

At  the  time  of  our  Lord's  personal  ministry  the  law  had 
been  supplemented  by  innumerable  rules,  comprising  un- 
authorized exactions  often  based  upon  mere  trivialities. 
Christ  approved  the  tithe  but  made  plain  the  fact  that  other 
duties  were  none  the  less  imperative.  See  Matt.  23 :23. 

During  recent  years  great  interest  has  been  manifest  in 
the  matter  of  the  tithe,  among  theologians,  ministers  and 
intelligent  laymen;  and  the  reestablishment  of  tithe-paying 
as  a  religious  duty  has  been  strongly  advocated.  It  is 
important  to  know  that  the  Church  of  Jesus  Christ  of  Lat- 
ter-day Saints  has  observed  this  requirement  from  the 
early  days  of  its  history — not  because  it  was  operative  in 
ancient  Israel,  nor  because  it  was  law  and  custom  among 
the  Jews  in  the  days  of  Christ,  but  because  it  has  been 
authoritatively  established  through  modern  revelation  in 
the  Church.  In  1838  the  Lord  systematized  the  practise 
upon  which  the  people  had  voluntarily  entered,  and  defined 
the  tithe  as  a  tenth  of  one's  individual  possessions:  "And 
this,"  said  He,  "shall  be  the  beginning  of  the  tithing  of 
my  people.  And  after  that,  those  who  have  thus  been  tithed, 
shall  pay  one  tenth  of  all  their  interest  annually;  and  this 
shall  be  a  standing  law  unto  them  for  ever,  for  my  Holy 
Priesthood,  saith  the  Lord."  (Doctrine  &  Covenants  119: 


208  The  Vitality  of  Motmonism 

3-4.)  The  manner  in  which  the  tithes  of  the  people  are 
to  be  paid  and  the  channels  through  which  the  contribu- 
tions are  to  be  distributed  and  used  in  the  work  of  the 
Church  are  specifically  set  forth. 

As  of  old,  so  in  the  Church  of  Jesus  Christ  of  Latter- 
day  Saints  today,  tithing  is  the  divinely  established  revenue 
system  by  which  the  pecuniary  needs  of  the  ecclesiastical 
community  are  provided  for.  And  as  of  old  so  today,  tithe- 
paying  must  be  a  voluntary  free-will  sacrifice,  not  to  be 
exacted  by  secular  power  nor  enforced  by  infliction  of 
fines  or  other  material  penalties.  The  obligation  is  self- 
assumed;  nevertheless  it  is  one  to  be  observed  with  full 
purpose  of  heart  by  the  earner  who  claims  standing  in 
the  Church  and  who  professes  to  abide  by  the  revealed 
word  given  for  the  spiritual  development  of  its  members. 

It  is  essential  that  men  learn  to  give.  Without  pro- 
vision for  this  training  the  curriculum  in  the  school  of 
mortality  would  be  seriously  defective.  Human  wisdom  has 
failed  to  devise  a  more  equitable  scheme  of  individual  con- 
tribution for  community  needs  than  the  simple  plan  of  the 
tithe.  Every  one  is  invited  to  give  in  amount  proportioned 
to  his  income,  and  to  so  give  regularly  and  systematically. 
The  spirit  of  giving  makes  the  tithe  holy ;  and  it  is  by  means 
thus  sanctified  that  the  material  activities  of  the  Church 
are  carried  on.  Blessings,  specific  and  choice,  are  promised 
the  honest  tithe-payer;  and  these  blessings  are  placed 
within  the  reach  of  all.  In  the  Lord's  work  the  widow's 
penny  is  as  acceptable  as  the  gold-piece  of  the  millionaire. 

Tithing  is  the  rental  we  are  asked  to  pay  on  the  property 
committed  to  our  keeping  and  use.  We  are  but  temporary 
holders,  lessees  of  property  the  ultimate  title  of  which  is 
vested  in  Him  who  created  all  that  is. 

The  Latter-day  Saints  believe  that  the  tithing  system 


The  United  Order  209 

has  been  divinely  appointed  for  their  observance;  and  they 
esteem  themselves  blessed  in  thus  being  permitted  to  have 
part  in  the  furtherance  of  God's  purposes.  Under  this 
system  the  people  have  prospered  severally  and  as  an  organ- 
ized body.  It  is  the  simple  and  effective  revenue  law  of  the 
Church ;  and  its  operation  has  been  a  success  from  the  time 
of  its  establishment.  Amongst  us  it  obviates  the  necessity 
of  taking  up  collections  in  religious  assemblies,  and  makes 
possible  the  promulgation  of  the  Church's  message  through 
the  printed  and  spoken  word,  the  building  and  maintenance 
of  Temples  for  the  benefit  of  both  living  and  dead,  to  an 
extent  that  would  be  otherwise  unattainable. 


—  57  — 
THE  UNITED  ORDER 

No  Longer  Mine  and  Thine,  But  the  Lord's  and  Ours 

WE  live  in  a  material  world,  and  certain  material 
possessions  are  essential  to  life,  to  say  nothing  of 
convenience  and  comfort.  Man  must  have  food,  clothing, 
and  shelter;  and  he  should  have  the  means  of  intellectual 
enjoyment,  wholesome  recreation,  and  the  desirable  com- 
forts of  life.  All  these  things  are  comprised  in  what  we 
call  wealth,  and  under  present  social  conditions  are  repre- 
sented by  the  one  word  money.  Is  it  not  true  that  money  or 
its  equivalent — the  essential  things  that  money  can  buy — 
must  be  counted  among  the  necessities  of  life? 

By  misquotation  we  hear  it  said  that  money  is  the  root  of 
all  evil ;  but  the  Scriptures  say  not  so.  The  inspired  declar- 
ation reads :  "For  the  love  of  money  is  the  root  of  all  evil." 
(1  Tim.  6:10.)  As  soon  as  one  sets  his  heart  on  money  he 


210  The  Vitality  of  Mormonism 

becomes  unbalanced  in  mind  and  spirit;  his  vision  and  per- 
spective are  disturbed. 

In  view  of  the  prevailing  conditions  of  social  unrest,  of 
protest  against  existing  systems  whereby  the  distribution 
of  wealth  is  becoming  more  and  more  disproportionate,  the 
consequent  dissatisfaction  with  governments,  and  the  half- 
smothered  fires  of  anarchy  discernible  in  almost  every  na- 
tion, we  find  comfort  in  the  God-given  promise  of  a  better 
plan — a  plan  that  provides  without  force  or  violence  to 
establish  a  rational  equality,  to  take  the  weapons  of  des- 
positsm  from  the  oppressor,  to  banish  poverty,  and  to  give 
to  every  man  the  opportunity  to  live,  labor,  and  rejoice  in 
the  field  or  sphere  to  which  he  is  adapted.  From  the 
tyranny  of  misused  wealth,  as  from  every  other  form  of 
oppression,  the  truth  will  make  men  free.  To  deserve  real 
freedom,  and  to  enjoy  the  blessings  thereof  to  the  full,  man- 
kind must  subdue  selfishness,  which  is  the  potent  enemy  of 
godliness. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  has 
been  put  under  training  in  the  practise  of  altruistic  livingy 
in  liberality,  and  in  the  overcoming  of  selfishness,  by  the 
Lord's  requirement  of  the  tithe  and  other  free-will  offerings 
and  efforts.  We  regard  the  tithe  system,  however,  as  but  a 
step  in  the  course  of  advancement  toward  the  consecration 
of  all  our  possessions,  time,  talents  and  ability,  to  the  service 
of  God. 

Within  a  few  months  after  the  organization  of  the 
Church  the  voice  of  the  Lord  was  heard  in  the  matter, 
foreshadowing  a  development  yet  future,  in  preparation  for 
which  the  tithing  system  was  established.  The  day  is  com- 
ing when  none  amongst  us  shall  speak  of  mine  and  thine, 
but  all  we  have  shall  be  accounted  ours  and  the  Lord's. 

In  this  confident  expectation  we  indulge  no  vague  dreams 


The  United  Order  211 

of  communism,  fostering  individual  irresponsibility,  and 
giving  the  idler  an  excuse  for  hoping  to  live  at  the  expense 
of  the  thrifty;  but  in  the  assurance  that  every  man  shall 
be  a  steward  of  the  property  entrusted  to  his  care,  with 
the  certainty  of  being  required  to  give  a  full  account  of  his 
stewardship.  The  varied  and  graded  vocations  will  still 
exist;  there  will  be  laborers  whose  qualifications  are  for 
physical  toil,  managers  who  have  proved  their  ability  to 
lead  and  direct,  some  who  can  best  serve  with  the  pen, 
others  with  the  plow;  there  will  be  engineers  and  mechanics, 
artizans  and  artists,  farmers  and  scholars,  teachers  and 
authors  —  each  laboring  so  far  as  practicable  in  the  sphere 
of  his  choice  but  each  required  to  work,  and  to  work  where 
and  how  he  can  be  of  the  greatest  service.  Equal  rights  are 
to  be  insured,  for  thus  the  Lord  hath  spoken  : 

"And  you  are  to  be  equal,  or  in  other  words,  you  are  to 
have  equal  claims  on  the  properties,  for  the  benefit  of 
managing  the  concerns  of  your  stewardships,  every  man 
according  to  his  wants  and  his  needs,  inasmuch  as  his 
wants  are  just."  (Doctrine  and  Covenants  82:17.) 

Only  the  idler  would  suffer  under  such  an  order  of  things 
as  is  here  outlined,  and  against  him  the  edict  of  the  Al- 
mighty has  gone  forth.  We  read  in  the  revelations  of  the 
Church:  "Thou  shalt  not  be  idle;  for  he  that  is  idle  shall 
not  eat  the  bread  nor  wear  the  garments  of  the  laborer." 


In  the  early  part  of  the  apostolic  ministry,  the  unity 
and  devotion  of  the  Church  was  such  that  the  members 
established  a  system  of  community  ownership;  (Acts  2:44- 
46;  4:32-37;  6:1-4)  and  during  the  brief  period  of  its 
operation  the  people  prospered  temporally  and  spiritually. 
More  than  thirty  centuries  earlier  the  people  of  Enoch 
had  rejoiced  in  a  similar  condition  of  oneness,  and  their 


212  The  Vitality  of  Mormonism 

righteousness  was  such  that  "The  Lord  came  and  dwelt  with 
His  people.  .  .  .  And  the  Lord  called  His  people  Zion, 
because  they  were  of  one  heart  and  one  mind,  and  dwelt  in 
righteousness;  and  there  was  no  poor  among  them."  (Pearl 
of  Great  Price,  p.  38.) 

The  people  of  whom  the  Book  of  Mormon  bears  record 
also  attained  a  blessed  state  of  equality  and  with  cor- 
responding results.  The  Twelve  Disciples,  whom  Christ  had 
specially  commissioned,  ministered  with  such  effectiveness 
that  the  people  "had  all  things  common  among  them,  every 
man  dealing  justly  one  with  another."  (3  Nephi  26:19.) 
Further,  "Therefore  they  were  not  rich  and  poor,  bond  and 
free,  but  they  were  all  made  free,  and  partakers  of  the 
heavenly  gift."  (4  Nephi  1:3.)  Of  them  the  prophet  wrote: 
"Surely  there  could  not  be  a  happier  people  among  all  the 
people  who  had  been  created  by  the  hand  of  God."  (Verse  16.) 

The  United  Order  will  be  a  success  when  it  is  established 
by  Divine  direction.  The  tithing  system  has  failed  when- 
ever meddled  with  by  the  secular  power.  Common  owner- 
ship can  never  be  enforced  by  the  law  of  the  land.  It  must 
be  a  religious  observance,  of  voluntary  acceptance  devoid 
of  compulsion  or  restraint;  and  as  such,  the  world  shall 
yet  see  this,  the  Lord's  plan,  in  successful  operation. 


—  58  — 
THE  WORD  OF  WISDOM 

Sanctity  of  the  Body 

"TT'NOW  ye  not  that  ye  are  the  temple  of  God,  and  that 

AVthe    Spirit   of   God   dwelleth    in   you?     If   any   man 

defile  the  temple  of  God,  him  shall  God  destroy;  for  the 


The  Word  of  Wisdom 

temple  of  God  is  holy,  which  temple  ye  are."    (1  Cor.  3:16; 
see  also  6:19;  and  Doctrine  &  Covenants  93:35.) 

In  these  and  kindred  Scriptures  the  sanctity  of  the 
human  body  is  affirmed  with  impressive  simplicity.  The 
word  of  God  stands  in  strong  contrast  with  the  erroneous 
assumption  that  the  body  is  a  hindrance  and  burden  to 
the  spirit  and  ought  to  be  contemned  and  kept  in  sub- 
jection by  self-imposed  afflictions.  The  lust  of  the  flesh 
as  manifested  in  perverted  appetites  and  passions  is  a  very 
real  temptation,  and  servitude  thereto  is  among  the  com- 
monest of  sins;  but  this  is  the  evil  against  which  the  saints 
of  old  were  so  solemnly  warned  in  the  foregoing  citation. 

If  the  mortal  state  be  an  advancement  beyond  the  pre- 
existent  or  unembodied  condition,  and  a  preparation  for  a 
yet  more  exalted  existence,  and  so  the  Scriptures  attest, 
then  the  body  of  flesh  and  bones  is  an  endowment  of  supreme 
worth. 

The  genius  of  the  current  age  recognizes  the  nobility  of 
the  mortal  tabernacle  in  fact  if  not  in  theory;  and  as  a 
result  of  this  advanced  conception,  means  for  the  main- 
tenance of  health  and  preservation  of  the  body  and  the  con- 
servation of  its  divinely  implanted  functions  are  taught  in 
school  and  college  and  are  enforced  by  statute  for  com- 
munity observance. 

After  long  centuries  of  painful  experience  the  race  is 
coming  to  understand  that  the  human  body  is  essentially 
good;  and  the  word  of  God  so  proclaimed  even  in  the  be- 
ginning. I  venture  to  affirm  that  every  natural  appetite, 
yearning,  passion  of  the  human  organism  is  inherently 
good;  and  that  evil  comes  not  from  the  normal  satisfying 
of  these  cravings  but  from  the  perversion  thereof. 

As  early  as  1833  the  Lord  spake  to  the  Church  of  Jesus 
Christ  of  Latter-day  Saints  in  warning  against  the  use  of 


The  Vitality  of  Mormonism 

stimulants  and  narcotics,  and  in  counsel  as  to  matters  of 
food   and  drink.      This    revelation   is    currently   known   as 

The  Word  of  Wisdom 

"That  inasmuch  as  any  man  drinketh  wine  or  strong 
drink  among  you,  behold  it  is  not  good,  neither  meet  in  the 
sight  of  your  Father,  only  in  assembling  yourselves  together 
to  offer  up  your  sacraments  before  him. 

"And,  behold,  this  should  be  wine,  yea,  pure  wine  of  the 
grape  of  the  vine,  of  your  own  make. 

"And,  again,  strong  drinks  are  not  for  the  belly,  but 
for  the  washing  of  your  bodies. 

"And  again,  tobacco  is  not  for  the  body,  neither  for  the 
belly,  and  is  not  good  for  man,  but  is  an  herb  for  bruises 
and  all  sick  cattle,  to  be  used  with  judgment  and  skill. 

"And  again,  hot  drinks  are  not  for  the  body  or  belly. 

"And  again,  verily  I  say  unto  you,  all  wholesome  herbs 
God  hath  ordained  for  the  constitution,  nature,  and  use 
of  man. 

"Every  herb  in  the  season  thereof,  and  every  fruit  in 
the  season  thereof;  all  these  to  be  used  with  prudence  and 
thanksgiving. 

"Yea,  flesh  also  of  beasts  and  of  the  fowls  of  the  air,  I, 
the  Lord,  have  ordained  for  the  use  of  man  with  thanks- 
giving; nevertheless  they  are  to  be  used  sparingly; 

"And  it  is  pleasing  unto  me  that  they  should  not  be  used 
only  in  times  of  winter,  or  of  cold,  or  famine. 

"All  grain  is  ordained  for  the  use  of  man  and  of  beasts, 
to  be  the  staff  of  life,  not  only  for  man  but  for  the  beasts 
of  the  field,  and  the  fowls  of  heaven,  and  all  wild  animals 
that  run  or  creep  on  the  earth ; 

"And  these  hath  God  made  for  the  use  of  man  only  in 
times  of  famine  and  excess  of  hunger. 


The  Word  of  Wisdom  215 

"All  grain  is  good  for  the  food  of  man,  as  also  the  fruit 
of  the  vine,  that  which  yieldeth  fruit,  whether  in  the  ground 
or  above  the  ground. 

"Nevertheless,  wheat  for  man,  and  corn  for  the  ox,  and 
oats  for  the  horse,  and  rye  for  the  fowls  and  for  swine,  and 
for  all  beasts  of  the  field,  and  barley  for  all  useful  animals, 
and  for  mild  drinks,  as  also  other  grain. 

"And  all  saints  who  remember  to  keep  and  do  these  say- 
ings, walking  in  obedience  to  the  commandments,  shall  re- 
ceive health  in  their  navel,  and  marrow  to  their  bones ; 

"And  shall  find  wisdom  and  great  treasures  of  knowledge, 
even  hidden  treasures; 

"And  shall  run  and  not  be  weary,  and  shall  walk  and  not 
faint. 

"And  I,  the  Lord,  give  unto  them  a  promise,  that  the 
destroying  angel  shall  pass  by  them,  as  the  children  of 
Israel,  and  not  slay  them.  Amen."  (Doctrine  &  Covenants 
89.) 

Hot  drinks,  against  which  the  people  are  specifically 
warned,  are  understood  to  include  tea  and  coffee,  and  the 
counsel  against  their  use  was  preached  and  published  long 
before  chemists  and  physiologists  had  recognized  the 
deleterious  effect  of  thein  and  caffein,  which  are  poisonous 
alkaloids  contained  in  the  beverages  named.  The  inhibition, 
however,  applies  in  another  sense  to  all  liquids  at  high 
temperatures.  To  this  point  special  interest  attaches  in 
view  of  recent  demonstrations  in  science.  Dr.  Wm.  J. 
Mayo,  a  surgeon  of  prominence,  declared  in  an  address  de- 
livered in  San  Francisco,  June,  1915,  that  hot  drinks  are 
among  the  dominant  causes  of  gastric  ulcers  and  cancer. 

The  Word  of  Wisdom  is  generally  but  not  universally 
observed  in  its  entirety  by  the  Latter-day  Saints ;  and  it  is 
pertinent  to  inquire  as  to  the  results  revealed  by  the  vital 


216  The  Vitality  of  Mormonism 

statistics  of  the  people.  The  Presiding  Bishopric  of  the 
Church  report  that,  for  the  six  year  period  ending  with 
1916,  deaths  among  Latter-day  Saints  in  the  organized 
Stakes,  due  to  cancers  and  malignant  ulcers  of  the  stomach, 
averaged  15.83  per  100,000  of  population.  For  the  United 
States  registration  area  as  a  whole,  during  the  six  year 
period  covered  by  the  latest  available  report,  which,  how- 
ever, is  earlier  than  the  sexennium  of  the  latest  Church 
statistics,  the  average  mortality  from  stomach  cancer  is 
28.3  per  100,000.  Deaths  from  all  cancerous  afflictions 
among  members  of  the  Church  during  the  last  six  years 
averaged  31.15  per  100,000,  or  only  2.85  more  per  100,000 
than  the  national  rate  of  mortality  from  stomach  cancer 
alone  for  the  six  years  last  reported. 

The  statistics  of  the  Church  show  for  its  members 
resident  in  organized  communities  exceptionally  low  death- 
rate,  high  birth-rate,  and  high  average  age  at  death,  as 
compared  with  the  official  reports  of  corresponding  data 
for  the  registration  area  of  the  country  at  large. 

Of  the  certified  causes  of  death  "Mormons"  lead  the 
country  in  one,  and  that  one  is  old  age. 

The  Divine  promise  of  health,  prosperity,  and  prolonged 
life  are  in  course  of  rich  fulfilment  among  the  Latter-day 
Saints,  as  in  part  the  natural  effect  of  obedience  to  the 
word  of  the  Lord  embodied  in  the  Word  of  Wisdom. 


Unchastity  the  Dominant  EvU  217 

—  59  - 
UNCHASTITY  THE  DOMINANT  EVIL 

Infamy  of  a  Double  Standard  of  Virtue 

THE  Church  of  Jesus  Christ  of  Latter-day  Saints  pro- 
claims the  law  of  personal  purity  as  a  Divine  com- 
mandment, the  violation  of  which  constitutes  one  of  the 
most  grievous  of  sins.  We  hold  that  the  requirement  is 
equally  binding  upon  both  man  and  woman,  and  that  a 
standard  by  which  he  is  excused  and  she  condemned  is 
infamously  unjust.  Expressive  of  the  attitude  of  the 
Church  upon  this  subject,  the  following  excerpts  are  taken 
from  a  pamphlet  issued  by  the  late  President  Joseph  F. 
Smith,  who  at  the  time  of  writing  was  the  presiding  official 
in  the  Church. 

"What  has  come  to  be  known  in  present  day  literature  as 
the  social  evil  is  a  subject  of  perennial  discussion,  and  the 
means  proposed  for  dealing  with  it  are  topics  of  contention 
and  debate.  That  the  public  conscience  is  aroused  to  the 
seriousness  of  the  dire  condition  due  to  sexual  immorality 
is  a  promising  indication  of  prospective  betterment.  No 
more  loathsome  cancer  disfigures  the  body  and  soul  of 
society  today  than  the  frightful  affliction  of  sexual  sin. 
It  vitiates  the  very  fountains  of  life  and  bequeaths  its 
foul  effects  to  the  yet  unborn  as  a  legacy  of  death. 

^Infidelity  to<  marriage  vows  is  a  fruitful  source  of 
divorce,  with  its  long  train  of  attendant  evils,  not  the  least 
of  which  are  the  shame  and  dishonor  inflicted  on  unfortunate 
though  innocent  children.  The  dreadful  effects  of  adultery 
cannot  be  confined  to  the  erring  participants.  Whether 
openly  known  or  partly  concealed  under  the  cloak  of  guilty 


218  The  Vitality  of  Mormonism 

secrecy,  the  results  are  potent  in  evil  influence.  The  im- 
mortal spirits  that  come  to  earth  to  tabernacle  in  bodies 
of  flesh  have  the  right  to  be  well-born,  through  parents 
who  are  free  from  the  contamination  of  sexual  vice. 

"It  is  a  deplorable  fact  that  society  persists  in  holding 
woman  to  stricter  account  than  man  in  the  matter  of  sexual 
offense.  What  shadow  of  excuse,  not  to  speak  of  justifica- 
tion, can  be  found  for  this  outrageous  and  cowardly  dis- 
crimination? Can  moral  defilement  be  any  the  less  filthy 
and  pestilential  in  man  than  in  woman?  Is  a  male  leper 
less  to  be  shunned  for  fear  of  contagion  that  a  woman 
similarly  stricken? 

"Oh  the  baseness,  the  injustice,  the  dishonor  of  it  all! 
Happily  the  early  promulgators  of  this  shameful  conception 
of  a  double  standard  of  morals  for  the  sexes  are  hidden 
in  the  oblivion  of  the  past.  Let  the  infamy  in  which  they 
should  rightly  share  be  borne  by  those  who  countenance 
the  current  acceptance  of  so  vicious  a  distinction!  Visualize 
the  spectacle.  Man,  who  is  by  nature  the  protector  and  de- 
fender of  woman,  ready  to  stone  to  social  death  the  adul- 
teress, in  whose  sin  he  was  partner! 

"So  far  as  woman  sins  it  is  inevitable  that  she  shall  suffer, 
for  retribution  is  sure  whether  it  be  immediate  or  deferred. 
But  in  so  far  as  man's  injustice  inflicts  upon  her  the  con- 
sequence of  his  offenses,  he  stands  convicted  of  multiple 
guilt.  And  man  is  largely  responsible  for  the  sins  against 
decency  and  virtue,  the  burden  of  which  is  too  often  fastened 
upon  the  weaker  participant  in  the  crime. 

"Horrifying  as  the  condition  is,  it  is  nevertheless  a  black 
reality,  that  hordes  of  women  prostitute  their  bodies  and 
souls  for  money  and  find  no  lack  of  eager  buyers.  Who 
is  the  more  depraved — the  vendor  or  the  purchaser  of 
woman's  honor?  In  many  cases  a  power  of  discernment 


Unchastity  the  Dominant  Evil  219 

and  analysis  superior  to  human  attainment  is  essential  to  a 
just  verdict,  but  it  appears  certain  that  whatever  of  palli- 
ation through  stress  of  circumstance  may  be  found  for  the 
woman,  guilty  lust  is  too  generally  the  primal  motive  of 
the  man. 

"The  low  esteem  in  which  strict  sexual  morality  is  cur- 
rently held  is  an  element  of  positive  danger  to  the  nation 
as  a  human  institution,  to  say  nothing  of  the  wholesale 
debauching  of  souls  as  an  offense  against  Divine  decree. 
With  such  awful  examples  as  history  furnishes,  it  is  a 
matter  of  astonishment  that  governments  should  be  so  nearly 
oblivious  to  the  disintegrating  forces  springing  from  viola- 
tions of  the  moral  law  amongst  their  citizenry. 

"The  grandeur  of  ancient  Greece,  the  majesty  of  Rome, 
once  the  proud  rulers  of  the  world,  have  disappeared;  and 
the  verdict  of  history  specifies  the  prevalence  of  sexual  im- 
morality as  among  the  chief  of  the  destructive  agencies  by 
which  the  fall  of  those  mighty  peoples  was  effected. 

"Is  our  modern  nation  to  bring  upon  itself  the  doom 
of  destructive  depravity?  The  forces  of  disintegration  are 
at  work  throughout  the  land,  and  they  operate  as  insidiously 
as  does  the  virus  of  deadly  contagion.  A  nation-wide 
awakening  to  the  need  of  personal  sanitation  and  of  rigorous 
reform  in  the  matter  of  sexual  morality  is  demanded  by  the 
exigencies  of  the  times. 

"The  Gospel  of  Jesus  Christ  is  the  divinely  ordained 
panacea  for  the  ills  that  afflict  humanity,  and  pre-eminently 
so  for  the  dread  affliction  of  sexual  sin.  Note  the  teachings 
of  the  Master  while  He  ministered  among  men  in  the  flesh — 
they  were  primarily  directed  to  individual  probity  and 
rectitude  of  life.  The  letter  of  the  Mosaic  Law  was  super- 
seded by  the  spirit  of  personal  devotion  to  the  right.  'Ye 
have  heard,'  said  He,  'that  it  was  said  by  them  of  old  time, 


220  The  Vitality  of  Mormonism 

Thou  shalt  not  commit  adultery:  But  I  say  unto  you,  That 
whosoever  looketh  on  a  woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart.'  (Matt.  5: 
27,  28.)  The  sin  itself  may  spring  from  the  sensual 
thought,  the  lustful  glance;  just  as  murder  is  often  the 
fruitage  of  hatred  or  covetousness. 

"We  accept  without  reservation  or  qualification  the  af- 
firmation of  Deity  through  an  ancient  Nephite  prophet: 
'For  I,  the  Lord  God,  delight  in  the  chastity  of  women.  And 
whoredoms  are  an  abomination  before  me.  Thus  saith  the 
Lord  of  Hosts.'  " 

—  60  — 
NOT  GOOD  FOR  MAN  TO  BE  ALONE 

Companionship  of  the  Sexes 

TT  7HEN  this  earth,  a  new  unit  amongst  uncounted 
V  V  worlds,  had  developed  to  a  condition  suited  to  human 
habitation,  God  created  man  in  His  own  personal,  physical 
image,  and  gave  him  dominion  over  the  earth  and  its 
manifold  belongings.  Beside  the  man  stood  the  woman, 
sharing  with  him  the  divinely  bestowed  honor  and  dignity 
of  supremacy  over  all  lesser  creations;  for  the  Lord  God 
had  said:  "It  is  not  good  that  the  man  should  be  alone;  I 
will  make  him  an  help  meet  for  him."  (Gen.  2:18.) 

So  begins  the  first  page  of  human  history  relating  to  this 
planet:  "In  the  image  of  God  created  He  him;  male  and 
female  created  He  them." 

The  earliest  recorded  commandment  to  the  newly  em- 
bodied pair  provided  for  the  procreation  of  their  kind; 
for  unto  them  the  Lord  said:  "Be  fruitful,  and  multiply, 
and  replenish  the  earth."  That  the  wedded  state  thus 


Not  Good  for  Man  to  be  Alone  221 

inaugurated  was  to  be  the  permanent  order  of  life  amongst 
Adam's  posterity  is  attested  by  the  further  Scripture: 
"Therefore  shall  a  man  leave  his  father  and  his  mother,  and 
shall  cleave  unto  his  wife:  and  they  shall  be  one  flesh." 
(Gen.  2:24.) 

Inasmuch  as  the  union  of  the  sexes  is  the  only  way  by 
which  the  perpetuity  of  the  race  is  possible,  such  union  is 
essentially  as  beneficent  as  it  is  necessary.  Lawful,  that  is 
to  say  righteous,  association  of  the  sexes,  is  an  uplifting  and 
ennobling  function  to  the  participants,  and  the  heritage 
of  earth-life  to  preexistent  spirits  who  are  thereby  advanced 
to  the  mortal  state.  Conversely,  all  sexual  union  outside 
the  bonds  of  legitimacy  is  debasing  and  pernicious,  not  only 
to  the  guilty  parties  themselves,  but  to  children  who  are 
thus  ill-born,  and  to  organized  society  in  general. 

The  stability  of  society  demands  that  the  divinely  estab- 
lished institution  of  marriage  shall  be  administered  under 
secular  law,  whereby  the  family  unit  shall  be  a  legalized 
entity,  with  responsibilities  and  obligations  clearly  defined, 
the  rights  of  husband,  wife  and  children  protected,  property 
interests  safeguarded,  and  inheritance  regulated. 

But  the  marriage  covenant  is  more  than  a  legalized  con- 
tract. It  is  a  solemn  sacrament,  under  which  the  parties 
are  made  eligible  to  the  blessing  of  Divine  approval,  and 
by  which  they  are  answerable  both  to  the  law  of  man  and 
to  the  Power  that  transcends  all  human  institutions.  That 
marriage  is  honorable  is  as  true  today  as  when  the  precept 
was  written  in  the  Epistle  to  the  Hebrews. 

The  Latter-day  Saints  accept  the  doctrine  of  the  imper- 
ative necessity  of  wedlock  and  the  sanctity  thereof;  and 
they  apply  it  as  a  requirement  to  all  who  are  not  prohibited 
by  physical  or  other  disability  from  assuming  the  sacred 
responsibilities  of  the  married  state.  They  hold  as  part  of 


222  The  Vitality  of  Mormonism 

the  birthright  of  every  worthy  man  the  privilege  and 
duty  of  standing  at  the  head  of  a  household,  the  companion 
of  a  virtuous  wife,  both  imbued  with  the  hope  of  posterity, 
which  by  the  blessing  of  God  may  never  become  extinct ;  and 
equally  ennobling  is  the  desire  of  every  worthy  woman  to 
be  a  wife  and  mother  in  the  family  of  mankind. 

We  repudiate  and  abhor  the  pernicious  doctrine  that  the 
sexual  relation  is  but  a  carnal  necessity,  inherent  in  human 
kind  because  of  fleshly  desire,  or  that  celibacy  is  a  feature 
of  exalted  status  more  acceptable  than  marriage  in  the 
sight  and  judgment  of  God.  Touching  this  matter  the 
Lord  hath  spoken  through  direct  revelation  in  the  current 
age,  saying: 

"And  again,  I  say  unto  you,  that  whoso  forbiddeth  to 
marry  is  not  ordained  of  God,  for  marriage  is  ordained  of 
God  unto  man.  Wherefore  it  is  lawful  that  he  should  have 
one  wife,  and  they  twain  shall  be  one  flesh,  and  all  this  that 
the  earth  might  answer  the  end  of  its  creation,  and  that 
it  might  be  filled  with  the  measure  of  man,  according  to  his 
creation  before  the  world  was  made."  (Doctrine  &  Coven- 
ants 49:  15-17.) 

Without  the  power  of  perpetuating  his  kind  man  is  in 
part  bereft  of  his  glory;  for  small  is  the  possibility  of 
achievement  within  the  limited  range  of  an  individual  life. 
Grand  as  may  seem  to  be  the  attainments  of  a  man  who 
is  really  great  as  gaged  by  the  best  standards  of  human 
estimation,  the  culmination  of  his  glorious  heritage  lies  in 
his  leaving  offspring  from  his  own  body  to  carry  forward 
the  worthy  efforts  of  their  sire.  And  as  with  the  man, 
so  with  the  woman. 

We  regard  children  literally  as  gifts  from  God,  commit- 
ted to  our  parental  care,  for  whose  support,  protection,  and 
training  in  righteousness  we  shall  be  held  to  a  strict  ac- 


Till  Death  Does  You  Part  223 

counting,  remembering  the  solemn  admonition  and  profound' 
affirmation  of  the  Christ:  "Take  heed  that  ye  despise  not 
one  of  these  little  ones ;  for  I  say  unto  you,  That  in  heaven 
their  angels  do  always  behold  the  face  of  my  Father  which 
is  in  heaven."  (Matt.  18:10.) 

But  the  bringing  of  children  into  the  world  is  but  part 
of  God's  beneficent  plan  of  uplift  and  development  through 
honorable  marriage.  Companionship  of  husband  and  wife 
is  a  divinely  appointed  means  of  mutual  betterment;  and 
according  to  the  measure  of  holy  love,  mutual  respect  and 
honor  with  which  that  companionship  is  graced  and  sancti- 
fied, do  man  and  woman  develop  toward  the  spiritual  stature 
of  God.  It  is  plainly  the  Divine  intent  that  husband  and 
wife  should  be  each  the  other's  great  incentive  to  effort  and 
achievement  in  good  works. 

Blessed  indeed  are  the  wedded  pair  who  severally  find  in 
each  a  help  meet  for  the  other. 


—  61  — 
TILL  DEATH  DOES  YOU  PART 

Is  There  No-  Hope  Beyond? 

IT  is  not  good  that  man  should  be  alone. 
This  is  the  word  of  God.  It  is  inscribed  on  the  first 
page  of  human  history.  The  affirmation  was  given  special 
application  to  the  marital  state,  whereby  the  perpetuity 
of  the  race  would  be  insured  in  the  distinctive  family  order. 
To  this  end  "Therefore  shall  a  man  leave  his  father  and  his 
mother,  and  shall  cleave  unto  his  wife :  and  they  shall  be  one 
flesh."  (Gen.  2:24.) 

At  the  very  beginning  of  man's  existence  as  an  embodied 
spirit,  the  Divine  fiat  against  promiscuity  in  the  associa- 


The  Vitality  of  Mofmonism 

tion  of  the  sexes  was  promulgated.  Anthropologists  aver 
that  even  in  the  most  primitive  communities  kinship  was 
recognized  as  an  established  feature,  and  laws  relating  to 
the  sexual  relationship  obtained. 

The  family  unit  is  therefore  the  universal  order  amongst 
mankind,  and  is  of  Divine  establishment.  Both  the  Mosaic 
code  and  the  law  of  the  Gospel,  in  which  it  was  fulfilled 
and  superseded,  recognized  the  sanctity  of  family  ties  and 
prescribed  regulations  for  the  maintenance  thereof. 

The  family  institution  comprises  more  than  the  wedded 
union  of  husband  and  wife  with  its  mutual  obligations  and 
responsibilities.  The  status  of  parenthood  is  the  flower 
of  family  existence,  while  marriage  was  but  the  bud.  Under 
the  revealed  law  parents  are  as  truly  answerable  to  God 
for  the  adequate  discharge  of  duty  to  their  children  as  for 
the  faithful  observance  of  the  marriage  covenant  respecting 
themselves. 

Within  the  family  established  and  maintained  according 
to  the  Divine  word,  man  and  woman  find  their  holiest  and 
most  ennobling  happiness.  Individual  development — the 
education  of  the  soul  for  which  earth-life  has  been  provided 
— is  incomplete  without  the  impelling  and  restraining  ex- 
periences incident  to  the  responsibilities  of  the  wedded  and 
parental  state. 

Is  the  family  relationship  to  end  with  death? 

Are  husbands  and  wives  to  be  separated,  and  the  mutual 
claims  of  parents  and  children  to  be  nullified  by  the  grave? 

If  so,  then  surely  the  sting  of  death  and  the  victory  of 
the  grave  are  enduring  verities ;  for  the  dead  would  be  lost 
to  us  and  we  to  them.  Such  a  conception  affords  ample 
explanation  of  the  prevalence  of  black  at  funerals.  The 
sombre  pall  and  sable  trappings  are  all  in  place  if  bereave- 
ment on  earth  means  everlasting  separation. 


Till  Death  Does  You  Part 

The  dread  assumption — let  us  not  say  belief,  for  who  does 
not  hope  that  a  brighter  destiny  awaits  us? — has  been 
fostered  by  custom  and  ignorance,  and  even  taught  as 
doctrine  by  substituting  the  precepts  of  men  for  the  word 
of  God.  It  is  embodied  in  the  marriage  ceremony,  wherein 
the  officiating  minister,  addressing  the  principals  at  the 
moment  of  their  supreme  concern,  says:  I  join  you  in  the 
bonds  of  matrimony  until  death  does  you  part. 

How  like  the  thud  of  clods  upon  the  casket  in  an  open 
grave !  Must  we  tolerate  the  shadow  of  death  as  an  intrud- 
ing guest  at  every  wedding? 

Verily  so,  if  marriage  be  nothing  more  than  an  earthly 
contract,  regulated  by  law  solely  as  a  human  institution; 
for  no  legislature,  congress,  or  parliament  of  men,  no  synod, 
church,  council,  or  ecclesiastical  hierarchy  of  human  origin- 
ation, can  legislate  or  administer  ordinances  of  other  than 
earthly  validity.  To  claim  jurisdiction  in  post-mortal  af- 
fairs on  the  basis  of  human  assumption  is  both  sacrilege  and 
blasphemy. 

The  current  marriage  ceremony,  uniting  the  parties  un- 
til death  does  them  part,  is  framed  in  consistency  and 
propriety.  As  an  institution  of  men  it  is  honorable  and 
legally  binding.  And  so  are  all  the  obligations  and  endow- 
ments resulting  therefrom,  including  the  exalting  status  of 
parenthood.  But  all  such  relationships  are  to  end  with 
death  if  validated  only  by  man's  authority.  Can  we  con- 
sistently affirm  that  if  the  grave  terminates  the  claim  of 
parents  upon  each  other  it  shall  not  likewise  end  the  claim 
of  parents  upon  children,  and  of  children  upon  parents? 

But  behold,  there  is  hope!  God  has  provided  a  way  by 
which  the  family  unit  may  survive  the  grave  and  endure 
throughout  eternity.  It  is  the  Divine  intent  that  marriage 


The  Vitality  of  Mofmonlsm 

be  an  eternal  union,  and  that  the  relationship  between 
parents  and  offspring  shall  be  made  valid  in  the  here- 
after as  here. 

We  affirm  that  the  Holy  Priesthood  has  been  restored 
to  earth  by  direct  dispensation  from  the  heavens,  and  this 
in  accordance  with  prophecy  and  Scripture,  and  that  the 
authority  of  this  Priesthood,  when  administered  as  God  has 
directed,  is  effective  both  on  earth  and  in  heaven.  (Com- 
pare Matt.  16:19;  18:18.) 

We  affirm  that  even  as  baptism,  when  administered  as 
our  Lord  prescribed,  by  those  invested  with  the  Holy  Priest- 
hood, shall  be  a  means  to  salvation  beyond  the  grave,  so 
other  ordinances,  including  the  sealing  of  wives  to  husbands 
and  children  to  parents,  may  be  authoritatively  solemnized 
so  as  to  be  valid  after  death.  To  this  effect  hath  the 
Lord  spoken  respecting  the  everlasting  covenant,  which 
embraces  marriage  for  both  time  and  eternity. 

"Therefore,  if  a  man  marry  him  a  wife  in  the  world, 
and  he  marry  her  not  by  me,  nor  by  my  word;  and  he 
covenant  with  her  so  long  as  he  is  in  the  world,  and  she 
with  him,  their  covenant  and  marriage  are  not  of  force 
when  they  are  dead,  and  when  they  are  out  of  the  world. 
Therefore,  they  are  not  bound  by  any  law  when  they  are 
out  of  the  world.  Therefore,  when  they  are  out  of  the 
world  they  neither  marry  nor  are  given  in  marriage.  .  .  . 
And  again,  verily  I  say  unto  you,  if  a  man  marry  a  wife  by 
my  word,  which  is  my  law,  and  by  the  new  and  everlasting 
covenant,  and  it  is  sealed  unto  them  by  the  Holy  Spirit  of 
promise  ...  it  shall  be  done  unto  them  in  all  things 
whatsoever  my  servant  hath  put  upon  them,  in  time,  and 
through  all  eternity,  and  shall  be  of  full  force  when  they 
are  out  of  the  world ;  and  they  shall  pass  by  the  angels,  and 
the  Gods,  which  are  set  there,  to  their  exaltation  and  glory 


They  Neither  Marry  227 

in  all  things,  as  hath  been  sealed  upon  their  heads,  which 
glory  shall  be  a  fulness  and  a  continuation  of  the  seeds 
for  ever  and  ever."  (Doctrine  and  Covenants 


THEY  NEITHER  MARRY 

Nor  Give  in  Marriage 

Sadducees  once  came  to  Christ  with  a  ques- 
tion  concerning  marital  relations  following  the  resur- 
rection. The  real  point  of  their  inquiry  was  in  part  hidden, 
or,  in  current  vernacular,  camouflaged.  Their  chief  purpose 
was  that  of  disputing  the  doctrine  of  the  resurrection  itself, 
the  actuality  of  which  the  Sadducees  as  a  sect  strenuously 
denied. 

They  cited  a  case,  presumably  hypothetical,  of  a  woman 
who  had  been  married,  and  then  six  times  remarried  under 
the  levirate  law,  and  seven  times  widowed,  and  who  event- 
ually had  died,  childless.  The  question  as  submitted  was: 
"Therefore  in  the  resurrection  whose  wife  shall  she  be  of  the 
seven?" 

"Jesus  answered  and  said  unto  them,  Ye  do  err,  not  know- 
ing the  scriptures,  nor  the  power  of  God.  For  in  the 
resurrection  they  neither  marry,  nor  are  given  in  mar- 
riage, but  are  as  the  angels  of  God  in  heaven."  (Matt. 
22:28-30.) 

Three  of  the  evangelists  make  record  of  the  incident; 
and  the  most  extended  version  of  our  Lord's  reply  is  given 
by  Luke  (20:34-38).  From  this  we  gather  that  while 
marriage  and  giving  in  marriage — that  is  to  say  the  associa- 
tion of  eligible  parties  in  wedlock,  and  the  authoritative 


228  The  Vitality  of  Mormonism 

solemnization  of  the  union  by  a  duly  qualified  official — are 
necessary  and  honorable  undertakings  among  mortals,  they 
to  whom  the  Savior  referred  shall  neither  marry  nor  be  given 
in  marriage  in  the  resurrection,  but  at  best  shall  be  made 
equal  to  the  angels. 

The  inquisitorial  Sadducees  must  have  felt  the  force  of 
the  Master's  rebuke  in  being  told  that  they  were  in  error 
"not  knowing  the  scriptures  nor  the  power  of  God,"  for 
they  prided  themselves  on  their  learning  and  superior  qual- 
ities of  understanding.  Nevertheless,  the  reproof  was  mer- 
ited, for  had  they  opened  their  hearts  to  the  spirit  of 
Scripture,  had  they  considered  with  honest  desire  to  com- 
prehend the  words  of  the  Lord  who  spoke  to  them,  whose 
utterances  were  and  are  Scripture  of  the  highest  and  most 
sacred  order,  they  would  have  been  able  to  distinguish  be- 
tween ceremonies  performed  for  time  only  under  the  regu- 
lations of  human  law,  and  ordinances  administered  by  the 
authority  of  God  for  both  time  and  eternity. 

Sacred  rites  that  pertain  both  to  the  period  of  mortality 
and  to  the  life  beyond  must  be  solemnized  on  earth.  Com- 
pliance with  the  laws  and  ordinances  of  the  Gospel,  or  the 
rejection  of  these,  determines  the  individual  test  for  which 
the  world  was  prepared  as  the  abode  of  men — to  "prove 
them  herewith,  to  see  if  they  will  do  all  things  whatsoever 
the  Lord  their  God  shall  command  them."  (Pearl  of  Great 
Price,  p.  66.) 

Thus,  in  the  case  of  the  initiatory  ordinance,  baptism, 
it  is  essential  that  it  be  administered  to  mankind  in  the 
flesh ;  for  Scripture  nowhere  avers  that  in  and  after  the 
resurrection  men  shall  be  baptized  in  water  for  the  remission 
of  sins  done  in  mortality.  And  so  is  it  with  respect  to 
marriage. 

True,  as  we  have  heretofore  seen,  the  merciful  economy 


They  Neither  Marry  229 

of  God  makes  possible  the  vicarious  administration  of  bap- 
tism for  the  disembodied,  that  is  for  the  dead  prior  to  their 
resurrection;  but  the  actual  baptism  is  to  be  solemnized  by 
and  upon  mortal  beings,  who,  having  been  already  baptized 
for  themselves,  may  officiate  for  their  dead  kindred  by  com- 
plying with  the  revealed  laws  and  regulations.  So  also  the 
marital  union  of  the  worthy  dead,  who  have  lived  in  lawful 
and  honorable  wedlock  as  regulated  by  secular  law,  may  be 
confirmed  and  superseded  by  the  ordinance  of  Celestial  Mar- 
riage, wherein  the  family  relationship  is  perpetuated  by 
sealing  under  the  authority  of  the  Holy  Priesthood,  to  be 
of  force  and  effect  in  and  after  the  resurrection  from  the 
dead. 

The  family  relationship  was  primarily  designed  to  be 
perpetual;  and  only  as  mankind  have  forfeited  or  rejected 
the  ministration  of  the  Holy  Priesthood  has  mere  temporal 
union  become  a  necessary  yet  but  partial  substitute  for  the 
eternal  order  of  marriage.  Paul's  comprehensive  precept 
"Neither  is  the  man  without  the  woman,  neither  the  woman 
without  the  man,  in  the  Lord"  (1  Cor.  11:11)  has  an 
application  beyond  the  marital  state  in  mortality. 

The  full  measure  of  progression  in  eternity  is  unattain- 
able without  the  perpetuity  of  the  family  organization; 
and  the  family  unit  must  be  established  on  earth  through 
the  order  of  Celestial  Marriage,  which  comprises  marriage 
for  time  as  well  as  for  eternity,  or,  in  the  case  of  the  dead 
by  the  confirmation  and  extension  of  earthly  wedlock 
through  the  vicarious  sealing  of  the  parties  in  Celestial 
Marriage.  Otherwise,  that  is  if  the  marriage  of  any  couple 
shall  have  been  by  secular  authority  only,  without  the 
authority  of  the  Holy  Priesthood,  the  parties  shall  find  in 
the  resurrection  that  neither  are  they  married  nor  can 
they  then  be  given  in  marriage. 


830  The  Vitality  of  Mormomsm 

Following  the  visitation  of  the  Risen  Christ  to  the  Neph- 
ites  on  the  Western  Continent  we  read  of  the  marriage  in- 
stitution associated  with  specific  blessings,  indicating  the 
authorized  administration  of  the  higher  and  eternal  order 
of  matrimony :  "And  they  were  married,  and  given  in  mar- 
riage, and  were  blessed  according  to  the  multitude  of  the 
promises  which  the  Lord  had  made  unto  them."  (Book  of 
Mormon,  4  Nephi  11.) 

Concerning  those  who  are  wedded  for  this  life  only,  the 
word  of  God  as  revealed  in  the  present  age  is  in  strict 
accord  with  the  Lord's  affirmation  to  the  Sadducees: 

"Therefore,  when  they  are  out  of  the  world,  they  neither 
marry,  nor  are  given  in  marriage;  but  are  appointed  angels 
in  heaven,  which  angels  are  ministering  servants,  to  min- 
ister for  those  who  are  worthy  of  a  far  more,  and  an  exceed- 
ing, and  an  eternal  weight  of  glory."  (Doctrine  &  Coven- 
ants 132:16.) 

—  63  — 
CELESTIAL  MARRIAGE 

Eternal  Relationship  of  the  Sexes 

"TV  TEITHER  is  the  man  without  the  woman,  neither  the 
L^l  woman  without  the  man,  in  the  Lord."  (1  Cor.  11: 

no 

This  scriptural  epigram  loses  much  of  its  significance 
if  restricted  to  the  period  of  mortal  life.  Admitting  the 
actuality  of  individual  existence  after  death,  both  during 
the  interval  of  disembodiment  and  beyond  in  the  resurrected 
state,  we  must  in  consistency  accept  the  fact  of  the  eternity 
of  sex.  Man  will  be  man  and  woman  woman  in  the  here- 
after as  here. 


Celestial  Marriage  831 

Marriage  as  regarded  by  the  Latter-day  Saints  is  or- 
dained of  God  and  designed  to  be  an  eternal  relationship. 
The  Church  affirms  it  to  be  not  only  a  temporal  and  legal 
contract,  of  binding  effect  during  the  mortal  life  of  the 
parties,  but  also  a  solemn  covenant  that  shall  endure  beyond 
the  grave.  In  the  complete  ordinance  of  marriage  as  admin- 
istered within  the  Church,  the  man  and  the  woman  are 
placed  under  covenant  of  mutual  fidelity  and  union  not  until 
death  does  them  part,  but  for  time  and  for  all  eternity. 

A  contract  as  far-reaching  as  this,  extending  not  only 
throughout  the  period  of  earth-life,  but  beyond  death,  re- 
quires for  its  validation  an  authority  superior  to  any  that 
can  be  originated  by  human  enactment;  and  such  authority 
is  found  in  the  Holy  Priesthood,  which,  given  of  God,  is 
eternal. 

Only  as  God  delegates  authority  to  man,  with  promise 
that  administration  under  that  authority  shall  be  acknowl- 
edged in  heaven,  can  any  contract  be  made  in  this  world 
and  be  of  assured  validity  after  the  death  of  the  parties 
concerned.  Marriage  is  properly  authorized  by  legal 
statute;  and  every  contract  of  matrimony  entered  into  as 
the  law  provides  is  honorable,  and  unless  dissolved  by  the 
operation  of  law  is  effective  during  the  life  of  the  respective 
parties  thereto.  But  it  is  beyond  the  power  of  man  to 
legislate  for  eternity. 

This  is  made  plain  in  a  revelation  given  to  the  Church  of 
Jesus  Christ  of  Latter-day  Saints  in  1843,  part  of  which 
follows : 

"All  covenants,  contracts,  bonds,  obligations,  oaths, 
vows,  performances,  connections,  associations,  or  expecta- 
tions, that  are  not  made,  and  entered  into,  and  sealed,  by 
the  Holy  Spirit  of  promise,  of  him  who  is  anointed,  both  as 
well  for  time  and  for  all  eternity,  and  that  too  most  holy, 


232  The  Vitality  of  Mormonism 

by  revelation  and  commandment  ....  are  of  no  efficacy, 
virtue  or  force,  in  and  after  the  resurrection  from  the  dead ; 
for  all  contracts  that  are  not  made  unto  this  end,  have  an 
end  when  men  are  dead.  .  .  .  And  everything  that  is  in  the 
world,  whether  it  be  ordained  of  men,  by  thrones,  or  princi- 
palities, or  powers,  or  things  of  name,  whatsoever  they  may 
be,  that  are  not  by  me,  or  by  my  word,  saith  the  Lord,  shall 
be  thrown  down,  and  shall  not  remain  after  men  are  dead, 
neither  in  nor  after  the  resurrection,  saith  the  Lord  your 
God."  (Doctrine  and  Covenants  132:7,  13.) 

In  application  of  this  principle  and  law  to  the  covenants 
of  matrimony,  the  revelation  continues: 

"Therefore,  if  a  man  marry  him  a  wife  in  the  world,  and 
he  marry  her  not  by  me,  nor  by  my  word;  and  he  covenant 
with  her  so  long  as  he  is  in  the  world,  and  she  with  him,  their 
covenant  and  marriage  are  not  of  force  when  they  are  dead, 
and  when  they  are  out  of  the  world ;  therefore,  they  are  not 
bound  by  any  law  when  they  are  out  of  the  world." 

This  holy  order  of  matrimony,  involving  covenant  and 
blessing  for  both  time  and  eternity,  is  distinctively  known 
in  the  Church  as  Celestial  Marriage,  and  is  administered 
to  those  only  who  are  adjudged  to  be  of  worthy  life,  eligibk 
for  admission  to  the  House  of  the  Lord;  for  this  sacred 
ordinance  together  with  others  of  eternal  validity  may  be 
solemnized  only  within  the  Temples  reared  and  dedicated 
for  such  exalted  service. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints,  how- 
ever, sanctions  and  acknowledges  legal  marriages  for  mor- 
tality alone,  and  solemnizes  such  unions,  as  the  secular  law 
provides,  between  parties  who  do  not  enter  the  Temple  or 
who  voluntarily  choose  the  lesser  and  temporal  order  of 
matrimony.  The  ordinance  of  Celestial  Marriage  comprises 
and  includes  marriage  for  time,  and  is  therefore  administered 


There  Was  War  in  Heaven  283 

to  none  who  are  not  legally  eligible  to  marry  according 
to  the  law  of  the  land. 

Marriage  that  shall  be  valid  after  death  must  be  solem- 
nized here,  as  must  all  other  ordinances  required  of  men  in 
the  flesh,  and  that  under  the  authority  given  of  God  for 
earthly  administration.  The  resurrected  state  of  those, 
otherwise  worthy,  who  are  wedded  for  mortality  alone  and 
that  under  laws  created  by  man,  is  set  forth  in  both  ancient 
and  modern  Scripture  as  that  of  angels  or  ministers,  un- 
blessed by  eternal  increase: 

"For  these  angels  did  not  abide  my  law,  therefore  they 
cannot  be  enlarged,  but  remain  separately  and  singly,  with- 
out exaltation,  in  their  saved  condition,  to  all  eternity,  and 
from  henceforth  are  not  Gods,  but  are  angels  of  God,  for 
ever  and  ever."  (Doctrine  and  Covenants  132:17.) 


—  64  — 
THERE  WAS  WAR  IN  HEAVEN 

Primeval  Conflict  Over  Satanic  Autocracy 

AND  there  was  war  in  heaven;  Michael  and  his  angels 
fought  against  the  dragon;  and  the  dragon  fought 
and  his  angels,  And  prevailed  not;  neither  was  their  place 
found  any  more  in  heaven."  See  Rev.  12:7-9. 

John  the  Revelator  beheld  in  vision  this  scene  of  primeval 
conflict  between  the  hosts  of  unembodied  spirits.  Plainly 
this  battle  antedated  the  beginning  of  human  history,  for 
the  dragon  or  Satan  had  not  then  been  expelled  from  heaven, 
and  at  the  time  of  his  first  recorded  activity  among  mortals 
he  was  a  fallen  being. 

In  this  antemortal  contest  the  forces  were  unequally  di- 


234  The  Vitality  of  Mormonism 

vided ;  Satan  drew  to  his  standard  only  a  third  of  the  spirit 
children  of  God  (Rev.  12:4;  Doctrine  and  Covenants  29: 
36-38  and  76:25-27),  while  the  majority  either  fought  with 
Michael  or  refrained  from  active  opposition,  and  so  accom- 
plished the  purpose  of  their  "first  estate."  The  angels  who 
followed  Satan  "kept  not  their  first  estate"  (Jude  6)  and 
so  forfeited  the  glorious  possibilities  of  an  advanced  or 
"second  estate."  (Pearl  of  Great  Price,  p.  66.)  The 
victory  was  won  by  Michael  and  his  angels;  and  Satan, 
theretofore  a  "son  of  the  morning,"  was  cast  out  of  heaven, 
yea  "he  was  cast  out  into  the  earth,  and  his  angels  were  cast 
out  with  him."  (Rev.  12 :9.) 

About  eight  centuries  prior  to  John's  time,  the  principal 
facts  of  these  momentous  occurrences  were  revealed  to  Isaiah 
the  prophet,  who  lamented  with  inspired  pathos  the  fall  of 
so  great  a  one  as  Lucifer,  and  specified  selfish  ambition  as 
the  cause.  Read  Isa.  14 :12-15. 

The  question  at  issue  in  the  war  in  heaven  is  of  first 
importance  to  human-kind.  From  the  record  of  Isaiah  we 
learn  that  Lucifer,  then  of  exalted  rank  among  the  spirits, 
sought  to  aggrandize  himself  without  regard  to  the  rights 
and  agency  of  others.  He  aspired  to  the  unrighteous 
powers  of  absolute  autocracy.  The  principle  for  which 
Michael,  the  archangel  contended,  and  which  Lucifer  sought 
to  nullify,  comprised  the  individual  liberties  or  the  free 
agency  of  the  spirit  hosts  destined  to  be  embodied  in  the 
flesh.  The  whole  matter  is  set  forth  in  a  revelation  given 
to  Moses  and  repeated  through  Joseph  Smith,  the  first 
prophet  of  the  present  dispensation: 

"And  I,  the  Lord  God,  spake  unto  Moses,  saying:  That 
Satan,  whom  thou  hast  commanded  in  the  name  of  mine 
Only  Begotten,  is  the  same  which  was  from  the  beginning, 
and  he  came  before  me,  saying — Behold,  here  am  I,  send 


There  Was  War  in  Heaven  235 

me,  I  will  be  thy  son,  and  I  will  redeem  all  mankind,  that 
one  soul  shall  not  be  lost,  and  surely  I  will  do  it;  wherefore 
give  me  thine  honor.  But,  behold,  my  Beloved  Son,  which 
was  my  Beloved  and  Chosen  from  the  beginning,  said  unto 
me — Father,  thy  will  be  done,  and  the  glory  be  thine  forever. 
Wherefore,  because  that  Satan  rebelled  against  me,  and 
sought  to  destroy  the  agency  of  man,  which  I,  the  Lord 
God,  had  given  him,  and  also,  that  I  should  give  unto  him 
mine  own  power;  by  the  power  of  mine  Only  Begotten,  I 
caused  that  he  should  be  cast  down.  And  he  became  Satan, 
yea,  even  the  devil,  the  father  of  all  lies,  to  deceive  and 
to  blind  men,  and  to  lead  them  captive  at  his  will,  even  as 
many  as  would  not  hearken  unto  my  voice."  (Pearl  of 
Great  Price,  pp.  15-16.) 

Thus  it  is  shown  that  before  this  earth  was  tenanted  by 
man,  Christ  and  Satan  together  with  the  hosts  of  the 
spirit  offspring  of  God  existed  as  intelligent  individuals, 
with  ability  and  power  of  choice,  and  freedom  to  follow  the 
leaders  whom  they  elected  to  obey.  In  that  innumerable 
concourse  of  spirit  intelligences,  the  Father's  plan,  whereby 
His  children  would  be  advanced  to  their  second  estate,  was 
submitted  and  doubtless  discussed. 

Satan's  plan  of  compulsion  whereby  all  would  be  forcibly 
guided  through  mortality,  bereft  of  freedom  to  act  and 
agency  to  choose,  so  circumscribed  that  forfeiture  of  salva- 
tion would  be  impossible  and  not  one  soul  could  be  lost, 
was  rejected;  and  the  humble  offer  of  Jesus  the  Firstborn — 
to  live  among  men  as  their  Exemplar,  observing  the  sanctity 
of  man's  agency  while  teaching  men  to  use  aright  that  Divine 
heritage — was  accepted.  The  decision  brought  war,  which 
resulted  in  the  vanquishment  of  Lucifer  and  his  angels,  and 
they  were  cast  out,  deprived  of  the  boundless  privileges  in- 
cident to  the  mortal  or  second  estate. 


The  Vitality  of  M  of  monism 

Ever  since  the  beginning  of  human  existence  on  earth, 
the  deposed  son  of  the  morning  and  his  followers  have  been 
compassing  the  captivity  of  souls.  The  plan  of  salvation 
is  the  gospel  of  liberty.  And  now,  in  these  the  last  days, 
immediately  precedent  to  the  return  of  Christ,  who  shall 
come  to  rule  in  righteousness  on  earth,  the  arch-fiend  is 
making  desperate  effort  to  enthrall  mankind  under  the 
autocracy  of  hell.  The  conflict  under  which  the  earth  has 
been  made  to  groan  was  a  repetition  of  the  premundane 
war,  whereby  the  free  agency  of  spirits  was  vindicated; 
and  the  eventual  issue  of  the  later  struggle  was  equally  as- 
sured. 

—  65  — 
WE  LIVED  BEFORE  WE  WERE  BORN 

Our  'Primeval  Childhood 

IT  is  a  grievous  error  to  assume  that  mortal  birth  marks 
the  beginning  of  one's  individual  existence.  Quite  as 
reasonable  is  it  to  hold  that  death  means  annihilation  of  the 
soul.  The  preexistent  or  antemortal  state  of  man  is  as 
plainly  affirmed  by  Scripture  as  is  the  fact  of  life  beyond  the 
grave. 

We  are  too  prone  to  regard  the  body  as  the  man,  and 
this  mistake  breeds  the  thought  that  life  in  the  flesh  is  all 
there  is  to  existence.  There  is  in  man  an  immortal  spirit 
that  existed  as  an  intelligent  being  before  the  body  was  be- 
gotten, and  that  shall  continue  to  exist  as  the  same  im- 
mortal individual  after  the  body  has  gone  to  decay.  Divine 
revelation  attests  the  solemn  truth  that  man  is  eternal. 

No  one  who  accepts  the  Holy  Bible  as  the  word  of  God 
can  consistently  deny  the  preexistence  of  the  Lord  Jesus 


We  Lived  Before  We  Were  Born  237 

Christ.  In  the  first  chapter  of  the  Gospel  written  by  John, 
Christ  is  designated  as  the  Word,  and  the  Savior's  preexist- 
ence  and  primeval  Godship  are  thus  set  forth :  "In  the  begin- 
ning was  the  Word  and  the  Word  was  with  God,  and  the 
Word  was  God."  We  read  further:  "And  the  Word 
was  made  flesh,  and  dwelt  among  us."  (John  1:1  and  14.) 

Our  Lord's  personal  testimony  is  to  the  same  effect.  Of 
the  disciples  he  asked:  "What  and  if  ye  shall  see  the  Son 
of  Man  ascend  up  where  he  was  before?"  (John  6:62.)  And 
on  another  accasion  He  averred  "I  came  forth  from  the 
Father,  and  am  come  into  the  world:  again,  I  leave  the 
world,  and  go  to  the  Father."  (John  16:28.)  In  solemn 
prayer  He  implored,  "And  now,  O  Father,  glorify  them  me 
with  thine  own  self  with  the  glory  which  I  had  with  thee 
before  tht  world  was."  (John  17:5.) 

Nevertheless,  as  to  earthly  birth  Christ  was  born  a  Child 
and  lived  to  maturity  as  a  Man  among  men.  Even  as  His 
bodily  birth  was  the  union  of  a  preexistent  spirit  with  a 
tabernacle  of  flesh  and  bones,  such  also  is  the  birth  of  every 
human  being. 

Everyone  of  us  was  known  by  name  and  character  to  the 
Father,  who  is  "the  God  of  the  spirits  of  all  flesh"  (Num- 
bers 16:22;  27:16),  in  our  antemortal  or  primeval  child- 
hood ;  and  from  among  the  hosts  of  His  unembodied  children 
God  chose  for  special  service  on  earth  such  as  were  best 
suited  to  the  accomplishment  of  His  purposes.  In  illustra- 
tion consider  the  Lord's  definite  revelation  to  Jeremiah  the 
prophet:  "Before  I  formed  thee  in  the  belly  I  knew  thee; 
and  before  thou  earnest  forth  out  of  the  womb  I  sanctified 
thee,  and  I  ordained  thee  a  prophet  unto  the  nations." 
(Jer.  1:5.) 

More  than  twelve  centuries  before  Jeremiah's  time  God 
had  revealed  unto  Abraham  the  fact  of  the  preexistence  of 


#38  The  Vitality  of  Mormonism 

the  spirits  of  mankind,  as  also  the  diverse  capacities  of  those 
spirits,  and  the  Divine  purpose  in  preparing  the  earth  for 
their  habitation.  Thus  runs  the  record: 

"Now  the  Lord  had  shown  unto  me,  Abraham,  the  intel- 
ligences that  were  organized  before  the  world  was;  and 
among  all  these  there  were  many  of  the  noble  and  great  ones ; 
And  God  saw  these  souls  that  they  were  good,  and  he  stood 
in  the  midst  of  them,  and  he  said:  These  I  will  make  my 
rulers;  for  he  stood  among  those  that  were  spirits,  and  he 
saw  that  they  were  good;  and  he  said  unto  me:  Abraham, 
thou  art  one  of  them;  thou  wast  chosen  before  thou  wast 
born.  And  there  stood  one  among  them  that  was  like  unto 
God,  and  he  said  unto  those  who  were  with  him :  We  will  go 
down,  for  there  is  space  there,  and  we  will  take  of  these 
materials,  and  we  will  make  an  earth  whereon  these  may 
dwell;  And  we  will  prove  them  herewith,  to  see  if  they  will 
do  all  things  whatsoever  the  Lord  their  God  shall  command 
them;  And  they  who  keep  their  first  estate  shall  be  added 
upon;  and  they  who  keep  not  their  first  estate  shall  not 
have  glory  in  the  same  kingdom  with  those  who  keep  their 
first  estate;  and  they  who  keep  their  second  estate  shall 
have  glory  added  upon  their  heads  forever  and  ever."  (Pearl 
of  Great  Price,  pp.  65-66.) 

Our  life  in  the  flesh  is  but  one  stage  in  the  course  of  the 
soul's  eternal  progress,  a  link  connecting  the  eternities  past 
with  the  eternities  yet  to  come.  The  purpose  of  our  mortal 
probation  is  that  of  education,  training,  trial,  and  test, 
whereby  we  demonstrate  whether  we  will  obey  the  command- 
ments of  the  Lord  our  God  and  so  lay  hold  on  the  boundless 
opportunities  of  advancement  in  the  eternal  worlds,  or  elect 
to  do  evil  and  forfeit  the  boon  of  citizenship  in  the  King- 
dom of  Heaven. 

The  condition  upon  which  mankind  may  have  place  in  that 


Man  is  Eternal  239 

Kingdom  is  compliance  with  the  requirements  laid  down  by 
Jesus  Christ  the  Redeemer  and  Savior  of  the  world,  whose 
name  is  "the  only  name  which  shall  be  given  under  heaven, 
whereby  salvation  shall  come  unto  the  children  of  men." 
(Pearl  of  Great  Price,  p.  33.) 


—  66  — 
MAN  IS  ETERNAL 

Successive  Stages  of  Existence 

T  1 1HERE  are  four  states,  conditions,  or  stages  in  the 
X  advancement  of  the  individual  soul,  specified  in  Sa- 
cred Writ,  These  are  (1)  the  unembodied,  (2)  the  em- 
bodied, (3)  the  disembodied,  and  (4)  the  resurrected  state. 

In  other  words,  ( 1 )  every  one  of  us  lived  in  an  antemortal 
existence  as  an  individual  spirit;  (2)  we  are  now  in  the 
advanced  or  mortal  stage  of  progress;  (3)  we  shall  live  in 
a  disembodied  state  after  death,  which  is  but  a  separation 
of  spirit  and  body;  (4)  and  in  due  time  each  of  us,  whether 
righteous  or  sinful,  shall  be  resurrected  from  the  dead 
with  spirit  and  body  reunited  and  never  again  to  be  separ- 
ated. 

As  to  the  certainty  of  the  antemortal  state,  commonly 
spoken  of  as  preexistence,  the  Scriptures  are  explicit.  Our 
Lord  Jesus  Christ  repeatedly  averred  that  He  had  lived 
before  He  was  born  in  flesh  (see  John  6:62;  8:58;  16:28; 
17:5);  and  as  with  Him  so  with  the  spirits  of  all  who 
have  become  or  yet  shall  become  mortal. 

We  were  severally  brought  into  being,  as  spirits,  in  that 
preexistent  condition,  literally  the  children  of  the  Supreme 
Being  whom  Jesus  Christ  worshiped  and  addressed  as 
Father.  Do  we  not  read  that  the  Eternal  Father  is  "the 


240  The  Vitality  of  Mormonism 

God  of  the  spirits  of  all  flesh"  (Numb.  16:22;  27:16),  and 
more  specifically  that  He  is  "the  Father  of  spirits"?  (Heb. 
12:9.)  In  the  light  of  these  Scriptures  it  is  plainly  true 
that  the  spirits  of  mankind  were  there  begotten  and  born 
into  what  we  call  the  preexistent  or  antemortal  condition. 

The  primeval  spirit  birth  is  expressively  described  by 
Abraham  to  whom  the  facts  were  revealed,  as  a  process  of 
organization  and  the  spirits  so  advanced  are  designated  as 
intelligences:  "Now  the  Lord  had  shown  unto  me,  Abra- 
ham, the  intelligences  that  were  organized  before  the  world 
was ;  and  among  all  these  there  were  many  of  the  noble  and 
great  ones."  (Pearl  of  Great  Price,  p.  65.) 

The  human  mind  finds  difficulty  in  apprehending  the 
actuality  of  infinite  or  eternal  process,  either  from  the 
present  onward  to  and  beyond  what  we  call  in  a  relative 
sense  perfection,  on,  on,  without  end;  or  backward  through 
receding  stages  that  had  no  beginning.  But  who  will  affirm 
that  things  beyond  human  comprehension  cannot  be? 

In  the  antemortal  eternities  we  developed  with  individual 
differences  and  varied  capacities.  So  far  as  we  can  peer 
into  the  past  by  the  aid  of  revealed  light  we  see  that  there 
was  always  gradation  of  intelligence,  and  consequently  of 
ability,  among  the  spirits,  precisely  as  such  differences  exist 
amongst  us  mortals. 

"That  all  men  are  created  equal"  is  true  in  the  sense  in 
which  that  telling  epigram  was  written  into  the  scriptures 
of  the  Nation  as  a  self-evident  truth;  for  such  laws  as 
men  enact  in  righteousness  provide  for  the  protection  of 
individual  rights  on  a  basis  of  equality  and  recognize  no 
discriminating  respect  of  persons.  But  if  applied  as  mean- 
ing that  all  men  are  born  with  equal  capacities,  or  even 
inherent  abilities  in  like  measure  for  each,  the  aphorism 
becomes  absurd  and  manifestly  false. 


Man  is  Eternal 

Every  spirit  born  in  the  flesh  is  an  individual  character, 
and  brings  to  the  body  prepared  for  its  tenancy  a  nature 
all  its  own.  The  tendencies,  likes  and  dislikes,  in  short  the 
whole  disposition  of  the  spirit  may  be  intensified  or  changed 
by  the  course  of  mortal  life,  and  the  spirit  may  advance 
or  retrograde  while  allied  with  its  mortal  tabernacle.  Stu- 
dents of  the  so-called  science  with  a  newly  coined  name, 
Eugenics,  are  prone  to  emphasize  the  facts  of  heredity  to  the 
exclusion  of  preexistent  traits  and  attributes  of  the  in- 
dividual spirit  as  factors  in  the  determination  of  character. 

The  spirit  lived  as  an  organized  intelligence  before  it 
became  the  embodied  child  of  human  parents ;  and  its  pre- 
existent individualism  will  be  of  effect  in  its  period  of  earth 
life.  Even  though  the  manifestations  of  primeval  person- 
ality be  largely  smothered  under  the  tendencies  .due  to 
bodily  and  prenatal  influence,  it  is  there,  and  makes  its 
mark.  This  is  in  analogy  with  the  recognized  laws  of 
physical  operation — every  force  acting  upon  a  body  pro- 
duces its  definite  effect  whether  it  acts  alone  or  with  other 
and  even  opposing  forces. 

The  genesis  of  every  soul  lies  back  in  the  eternity  past, 
beyond  the  horizon  of  our  full  comprehension,  and  what 
we  call  a  beginning  is  as  truly  a  consummation  and  an  end- 
ing, just  as  mortal  birth  is  at  once  the  commencement  of 
earth  life  and  the  termination  of  the  stage  of  antemortal 
existence. 

The  facts  are  thus  set  forth  in  the  revealed  word  of 
God: 

"If  there  be  two  spirits,  and  one  shall  be  more  intelligent 
than  the  other  yet  these  two  spirits,  notwithstanding  one  is 
more  intelligent  than  the  other,  have  no  beginning;  they 
existed  before,  they  shall  have  no  end,  they  shall  exist  after, 


24$  The  Vitality  of  Mormonism 

for  they  are  gnolaum,  or  eternal."     (Pearl  of  Great  Price, 
p.  65.) 

To  every  stage  of  development,  as  to  every  human  life, 
there  is  beginning  and  end;  but  each  stage  is  a  definite 
fraction  of  eternal  process,  which  is  without  beginning  or 
end.  Man  is  of  eternal  nature  and  of  Divine  lineage. 

— •  67  — 

IN  THE  LINEAGE  OF  DEITY 
Man's  Divine  Pedigree 

THE  spirits  of  mankind  are  the  offspring  of  God.  The 
Church  of  Jesus  Christ  of  Latter-day  Saints  so  af- 
firms on  the  basis  of  scriptural  certainty,  and  as  wholly 
reasonable  and  consistent, 

The  preexistent  or  antemortal  state  of  man  has  been 
heretofore  demonstrated.  God  the  Eternal  Father  is  the 
actual  and  literal  Parent  of  spirits.  That  many  of  these 
spirits  in  their  embodied  state  manifest  more  of  human 
weakness  than  of  Divine  heritage,  that  they  grasp  the  earth- 
ly present  with  little  regard  for  the  heavenly  past  and  with 
less  for  the  yet  greater  possibilities  of  the  heavenly  future, 
is  no  proof  to  the  contrary  of  the  revealed  truth  that  man 
belongs  to  the  lineage  of  God. 

Of  all  the  spirit  children  begotten  of  the  Eternal  Father 
throughout  the  eons  past,  Jesus  Christ  was  the  firstborn. 
To  this  solemn  truth  the  Christ  has  testified  in  the  current 
age:  "And  now,  verily  I  say  unto  you,  I  was  in  the  begin- 
ning with  the  Father,  and  am  the  firstborn."  And  as  to 
the  human  family  in  general,  ponder  our  Lord's  further 
avowal:  "Ye  were  also  in  the  beginning  with  the  Father." 
(Doctrine  &  Covenants  93:21,  23.) 


In  the  Lineage  of  Deity  848 

The  Scriptures  aver  that  all  things  existing  upon  earth, 
including  man,  were  created  spiritually  prior  to  their  em- 
bodiment in  earthly  tabernacles;  and  furthermore,  that 
mortal  man  is  fashioned  after  the  image  of  God.  In  short, 
all  earthly  existences  are  material  expressions  of  preexist- 
ent  entities.  The  human  body,  so  far  as  it  is  normal,  unde- 
formed  and  unimpaired,  is  a  presentment  of  the  spirit  itself. 

One  of  the  essential  and  distinguishing  characteristics  of 
life  is  the  power  to  select  and  utilize  in  its  own  tabernacle, 
whether  plant,  animal,  or  human,  the  material  elements 
within  its  reach,  so  far  as  such  are  necessary  to  its  growth 
and  development.  This  is  true  alike  of  the  unborn  embryo 
and  of  the  mature  being. 

Man's  spirit,  therefore,  is  in  the  likeness  of  its  Divine 
and  Eternal  Father,  and  in  the  operations  of  the  functions 
of  life  it  shapes  the  body  to  conform  with  itself.  How 
could  the  spirit  be  otherwise  than  in  the  image  of  God  if 
it  be  divinely  begotten  and  born? 

The  conformation  of  the  body  to  the  likeness  of  the  pre- 
existent  spirit  is  attested  in  a  revelation  to  an  ancient 
prophet  and  seer,  wherein  the  Lord  Jesus  Christ,  then  in 
the  unembodied  state,  showed  Himself  to  His  mortal  serv- 
ant, saying:  "Seest  thou  that  ye  are  created  after  mine 
own  image?  Yea,  even  all  men  were  created  in  the  begin- 
ning, after  mine  own  image.  Behold,  this  body,  which  ye 
now  behold,  is  the  body  of  my  spirit;  and  man  have  I 
created  after  the  body  of  my  spirit;  and  even  as  I  appear 
unto  thee  to  be  in  the  spirit,  will  I  appear  unto  my  people  in 
the  flesh."  (Book  of  Mormon,  Ether,  3:15,  16). 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  teaches 
that  the  spirit  of  man  being  the  offspring  of  Deity,  and  the 
human  body  though  of  earthly  composition  yet  being,  in 


244  The  Vitality  of  Mormonism 

its  perfect  condition,  the  very  image  of  God,  man,  even  in 
his  present  and  so-called  fallen  condition,  possesses  inher- 
ited traits,  tendencies,  and  powers  that  tell  of  his  Divine 
descent;  and  that  these  attributes  may  be  developed  as  to 
make  him,  even  while  mortal,  in  a  measure  Godlike.  If  this 
be  not  true  we  have  to  explain  a  vital  exception  to  what  we 
regard  as  an  inviolable  law  of  organic  nature — that  like 
begets  like,  and  that  perpetuation  of  species  is  in  com- 
pliance with  the  condition  "each  after  his  kind." 

The  actuality  of  the  spiritual  procreation,  with  which 
mortal  birth  is  analogous,  is  expressed  in  the  inspired  hymn 
by  a  latter-day  poetess,  Eliza  R.  Snow: 

0  my  Father,  Thou  that  dwellest 
In  the  high  and  glorious  place, 

When  shall  I  regain  thy  presence, 

And  again  behold  thy  face? 
In  thy  holy  habitation, 

Did  my  spirit  once  reside! 
In  my  first  primeval  childhood, 

Was  I  nurtured  near  thy  side! 

For  a  wise  and  glorious  purpose 

Thou  hast  placed  me  here  on  earth, 
And  withheld  the  recollection 

Of  my  former  friends  and  birth; 
Yet  ofttimes  a  secret  something 

Whispered,  "You're   a  stranger  here"; 
And  I  felt  that  I  had  wandered 

From  a  more  exalted  sphere. 

1  had  learned  to  call  thee  Father, 
Through  thy  Spirit  from  on  high; 

But  until  the  Key  of  Knowledge 

Was  restored,  I  knew  not  why. 
In  the  heavens  are  parents  single? 

No;  the  thought  makes  reason  stare! 
Truth  is  reason,  truth  eternal 

Tells  me  I've  a  Mother  there. 


Unending  Advancement  245 

When  I  leave  this  frail  existence, 

When   I  lay  this  mortal  by, 
Father,  Mother,  may  I  meet  you 

In  your  royal  courts  on  high? 
Then,  at  length,  when  I've  completed 

All  you  sent  me  forth  to  do, 
With  your  mutual  approbation 

Let  me  come  and  dwell  with  you. 


—  68  — 
UNENDING  ADVANCEMENT 

Infinite  Possibilities  of  Man's  Estate 

THE  spirit  of  man  is  in  the  image  of  God,  whose  child 
it  is,  and  every  human  body  conforms,  in  the  meas- 
ure determined  by  its  perfection  or  physical  defects,  to  the 
spirit  that  tenants  it.  Furthermore,  we  know  that  the 
spirit  existed  in  the  ante-mortal  state,  that  after  death 
it  lives  as  a  disembodied  individual,  and  that  later  it  shall 
be  reunited  with  the  body  of  flesh  and  bones  in  an  ever- 
lasting union  through  the  resurrection  inaugurated  by  our 
Lord  Jesus  Christ. 

If  man  be  the  spirit  offspring  of  God,  and  if  the  possi- 
bilities of  individual  progression  be  endless,  to  both  of 
which  sublime  truths  the  Scriptures  bear  definite  testimony, 
then  we  have  to  admit  that  man  may  eventually  attain  to 
Divine  estate.  However  far  away  it  be  in  the  eternities 
future,  what  eons  may  elapse  before  any  one  now  mortal 
may  reach  the  sanctity  and  glory  of  godhood,  man  never- 
theless has  inherited  from  his  Divine  Father  the  possibili- 
ties of  such  attainment — even  as  the  crawling  caterpillar 
or  the  corpse-like  chrysalis  holds  the  latent  possibility,  nay, 
barring  destruction,  the  certainty,  indeed,  of  the  winged 
imago  in  all  the  glory  of  maturity. 


246  The  Vitality  of  Mormonism 

Progression  in  mortality,  that  is  true  progression,  ad- 
vancement of  the  soul  in  developing  the  attributes  of  godli- 
ness, achievement  in  righteousness  that  shall  endure  beyond 
death  and  resurrection,  is  conditioned  upon  compliance 
with  spiritual  law,  just  as  bodily  health  is  dependent  upon 
the  observance  of  what  we  call  natural  law.  Between  the 
two  there  may  be  difference  of  degree,  but  not  essentially 
of  kind.  Physical  exercise  is  indispensable  to  the  develop- 
ment of  body,  and  quite  as  certainly  is  spiritual  activity 
requisite  to  the  healthful  and  normal  development  of  the 
soul. 

Through  valiant  service,  by  unreserved  obedience  to  the 
requirements  embodied  in  the  Gospel  of  Jesus  Christ,  never- 
ending  advancement  is  made  possible  to  man.  Thus,  within 
the  soul  are  the  potentialities  of  godhood.  Such  high  at- 
tainment is  specifically  the  exaltation  of  the  soul  as  distin- 
guished from  salvation.  Not  all  who  are  saved  in  the  here- 
after shall  be  exalted.  One  may  refrain  in  large  measure 
from  committing  particular  sins  or  sin  in  general,  and  so 
gain  title  to  a  degree  of  salvation  far  above  the  lot  of  the 
gross  offender,  nevertheless  his  goodness  may  be  merely 
passive,  and  thus  distinctly  apart  from  the  active,  ag- 
gressive, positive  godliness  of  him  who  is  valiant  in  right- 
eous service. 

The  incident  of  the  rich  young  Jew  who  came  in  quest 
of  instruction  as  to  his  duty  is  in  point.  See  Matt.  19:16- 
26.  "Good  Master,"  said  he,  "what  good  thing  shall  I  do 
that  I  may  have  eternal  life?"  The  Lord  answered  "If  thou 
wilt  enter  into  life,  keep  the  commandments"  and  in  re- 
sponse to  further  inquiry  cited  the  standard  requirements 
of  the  Mosaic  Law.  In  simplicity,  and  seemingly  devoid 
of  all  sense  of  self-righteousness,  the  young  man  rejoined: 


Unending  Advancement  £47 

"All  these  things  have  I  kept  from  my  youth  up:  what  lack 
I  yet?"  Then  Jesus  replied  "If  thou  wilt  be  perfect,  go 
and  sell  that  thou  hast,  and  give  to  the  poor,  and  thou 
shalt  have  treasure  in  heaven:  and  come  and  follow  me." 
The  young  ruler,  for  as  such  he  is  designated,  yearned  to 
know  what  he  should  do  beyond  ordinary  observance  of 
"Thou  shalt"  and  "Thou  shalt  not"  of  the  decalog.  He 
went  away  sorrowful  in  contemplation  of  the  sacrifice  re- 
quired of  him  for  the  attainment  of  perfection.  Love  of 
worldly  things  was  this  man's  besetting  ailment.  The  Great 
Physician  diagnosed  his  case  and  prescribed  a  suitable  rem- 
edy. 

Through  the  latter-day  prophet,  Joseph  Smith,  the  Lord 
has  specified  the  conditions  of  exaltation  in  the  eternal 
worlds,  by  describing  those  who  thus  attain: 

"They  are  they  who  received  the  testimony  of  Jesus,  and 
believed  on  His  name  and  were  baptized  after  the  manner 
of  His  burial,  being  buried  in  the  water  in  His  name,  and 
this  according  to  the  commandment  which  He  has  given. 
That  by  keeping  the  commandments  they  might  be  washed 
and  cleansed  from  all  their  sins,  and  receive  the  Holy  Spirit 
by  the  laying  on  of  the  hands  of  him  who  is  ordained  and 
sealed  unto  this  power.  .  .  .  They  are  they  who  are  Priests 
and  Kings,  who  have  received  of  His  fulness,  and  of  His 
glory,  and  are  Priests  of  the  Most  High,  after  the  order 
of  Melchizedek,  which  was  after  the  order  of  Enoch,  which 
was  after  the  order  of  the  Only  Begotten  Son.  Wherefore, 
as  it  is  written,  they  are  Gods,  even  the  sons  of  God."  (Doc- 
trine &  Covenants  76:51-58.) 

And  further,  of  the  supremely  blessed  we  read: 

"Then  shall  they  be  Gods,  because  they  have  no  end; 
therefore  shall  they  be  from  everlasting  to  everlasting,  be- 
cause they  continue;  then  shall  they  be  above  all,  because 


The  Vitality  of  Mormonism 

all  things  are  subject  unto  them.  Then  shall  they  be  Gods, 
because  they  have  all  power,  and  the  angels  are  subject 
unto  them.  Verily,  verily  I  say  unto  you,  except  ye  abide 
my  law,  ye  cannot  attain  to  this  glory."  (132:20,  21.) 

But  all  shall  be  subject  to  the  Eternal  Father  and  His 
Son  Jesus  Christ,  as  thus  attested: 

"Wherefore  all  things  are  theirs,  whether  life  or  death, 
or  things  present,  or  things  to  come,  all  are  theirs  and  they 
are  Christ's  and  Christ  is  God's."  (76:59.) 


—  69  — 
THE  LIVING  AND  THE  DEAD 

Both  to  Hear  The  Gospel 

^ni^HE  Atonement  of  Jesus  Christ  is  the  means  by  which 
JL  salvation  has  been  placed  within  the  reach  of  all  man- 
kind— poor  and  rich,  bond  and  free,  and,  be  it  added,  living 
or  dead. 

We  have  seen  in  the  light  of  scriptural  demonstration 
that,  except  through  compliance  with  the  laws  and  ordi- 
nances of  the  Gospel  as  enunciated  and  prescribed  by  the 
Lord  Jesus  Christ,  no  man  can  attain  a  place  in  the  King- 
dom of  God. 

What  then  of  the  dead,  who  have  lived  and  passed  with- 
out so  much  as  hearing  that  there  is  a  Gospel  of  salva- 
tion or  a  Savior  of  the  race?  Are  they  to  be  hopelessly 
and  forever  damned?  If  so,  the  phrase  "eternal  justice" 
should  be  stricken  from  Scripture  and  literature,  and  "in- 
famous injustice"  substituted. 

Think  of  the  myriads  who  died  before  and  at  the  Deluge, 
of  the  hosts  of  Israel  who  knew  only  the  Law  and  died 


The  Living  and  ihe  Dead 

in  ignorance  of  the  Gospel,  and  count  in  with  them  the  mil- 
lions of  their  pagan  contemporaries ;  then  think  of  the  gen- 
erations who  passed  away  during  the  long  dark  night  of 
spiritual  apostasy,  predicted  by  prophecy  and  attested  by 
history;  and  contemplate  the  heathen  and  but  partly  civ- 
ilized tribes  of  the  present  day.  Are  these,  to  whom  no 
knowledge  of  the  Gospel  has  come,  to  be  under  eternal 
condemnation  in  consequence? 

In  the  hereafter  the  saved  and  the  lost  are  to  be  segre- 
gated. The  Scriptures  so  avouch.  Therefore,  were  there 
no  salvation  for  these  who  have  died  in  ignorance  of  Christ's 
Atonement  and  His  Gospel,  these  benighted  spirits  could 
never  associate  with  their  descendants  who  have  been  priv- 
ileged to  live  in  an  age  of  Gospel  enlightenment,  and  who 
have  made  themselves  eligible  for  salvation  by  faith  and  its 
fruitage,  obedience. 

I  have  read  of  a  heathen  king,  who,  through  the  zealous 
efforts  of  missionaries  whom  he  had  tolerantly  admitted  to 
his  realm,  was  inclined  to  accept  what  had  been  presented 
to  him  as  Christianity  and  make  it  the  religion  of  his  peo- 
ple. Though  he  yearned  for  the  blessed  state  of  salvation 
which  the  new  religion  seemed  to  offer,  he  was  profoundly 
affected  by  the  thought  that  his  ancestors,  the  dead  chief- 
tains of  his  tribe,  together  with  all  the  departed  of  his 
people,  had  gone  to  their  graves  unsaved.  When  he  was  told 
that  while  he  and  his  subjects  could  reach  heaven,  those 
who  had  died  before  had  surely  gone  to  hell,  he  exclaimed 
with  a  loud  oath  "Then  to  hell  I  will  go  with  them." 

He  spoke  as  a  brave  man.  Though,  had  he  been  more 
fully  informed  he  would  have  known  that  the  Gospel  of 
Jesus  Christ  entails  no  such  dire  certainty ;  but  that,  on  the 
contrary,  the  spirits  of  his  noble  dead  would  have  oppor- 
tunity of  learning,  in  the  world  of  the  disembodied,  the 


850  The  Vitality  of  Mormonism 

saving  truth  which  in  the  flesh  had  never  saluted  their  ears. 

The  Gospel  is  being  preached  to  the  dead.  Missionary 
service  in  the  spirit  world  has  been  in  progress  since  its 
inauguration  by  the  disembodied  Christ  while  His  crucified 
body  lay  in  the  tomb.  (John  5:25.) 

Christ's  promise  from  the  cross  to  the  penitent  thief 
dying  by  His  side,  that  the  man  should  that  day  be  in 
paradise  with  the  Lord,  tells  us  where  the  Savior's  spirit 
went  and  ministered  during  the  interval  between  death  and 
resurrection.  Paradise  is  not  heaven,  if  by  that  name  we 
mean  the  abode  of  God  and  the  place  of  the  supremely 
blessed;  for  in  the  early  light  of  the  resurrection  Sunday 
the  Risen  Lord  decisively  affirmed  that  He  had  not  then 
ascended  to  His  Father.  (See  John  20:17.) 

Peter  tells  of  the  Lord's  ministry  among  the  disembodied : 
"For  Christ  also  hath  once  suffered  for  sins,  the  just  for 
the  unjust,  that  he  might  bring  us  to  God,  being  put  to 
death  in  the  flesh,  but  quickened  by  the  Spirit:  By  which 
also  he  went  and  preached  unto  the  spirits  in  prison."  (1 
Peter  3:18-19.) 

The  terms  of  salvation  are  equally  binding  upon  the 
quick  and  the  dead:  "For  for  this  cause  was  the  gospel 
preached  also  to  them  that  are  dead,  that  they  might  be 
judged  according  to  men  in  the  flesh,  but  live  according 
to  God  in  the  spirit."  (1  Peter  4:6.) 

The  Atonement  would  be  shorn  of  its  sublime  import 
and  effect  were  its  provisions  limited  to  the  relative  few 
who  have  complied  with  the  ordinances  of  the  Gospel  in  the 
body.  But  the  Scriptures  abundantly  show  that  the  Atone- 
ment is  of  universal  effect,  reaching  every  soul,  both  in  the 
certainty  of  resurrection  from  death  and  in  the  oppor- 
tunity for  salvation  through  individual  obedience.  With 
particular  reference  to  redemption  from  death  Jacob,  a 


God  of  the  Living  251 

Nephite  prophet,  thus  spake:  "Wherefore  it  must  needs 
be  an  infinite  atonement ;  save  it  should  be  an  infinite  atone- 
ment, this  corruption  could  not  put  on  incorruption." 
(Book  of  Mormon,  2  Nephi  9:7.) 

Obedience  to  Gospel  requirements  is  likewise  of  universal 
application.  It  follows  that  if  any  man  has  failed,  either 
through  neglect  or  lack  of  opportunity  to  meet  the  require- 
ment, the  obligation  is  not  cancelled  by  death. 


—  70  — 
GOD  OF  THE  LIVING 

All  Live  Unto  Him 

BUT  as  touching  the  resurrection  of  the  dead,  have  ye 
not  read  that  which  was  spoken  unto  you  by  God, 
saying,  I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob?  God  is  not  the  God  of  the  dead, 
but  of  the  living."  See  Matt.  22:23-33. 

These  words  of  the  Master  were  addressed  to  a  party  of 
Sadducees,  who  had  asked,  though  in  irony,  concerning  cer- 
tain details  of  the  resurrected  state,  all  the  while  holding 
to  their  unscriptural  dogma  that  there  could  not  be  a  resur- 
rection from  the  dead. 

The  Lord  dismissed  their  circumstantial  instance  with  terse 
reproof  and  brief  explanation,  and  went  direct  to  the  real 
point  of  their  question — the  actuality  of  the  resurrection 
then  future.  He  cited  a  Scripture  often  quoted  in  the 
rabbinical  discourses  of  the  time,  daily  sung  in  the  refrain 
of  the  temple  chants,  and  of  frequent  recurrence  in  their 
ceremonial  orisons:  "I  am  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob." 


The  Vitality  of  Mormonism 

Jehovah's  affirmation  of  His  own  identity  as  expressed 
in  this  passage  was  made  to  Moses  at  Horeb.  See  Exo.  8. 
At  that  time  Abraham,  Isaac,  and  Jacob,  with  whom  He 
who  there  spake  unto  Moses  from  amidst  the  fiery  splendor 
of  the  burning  bush  had  made  covenant  of  everlasting 
effect,  were  dead.  The  climax  of  the  Master's  explanatory 
and  positive  doctrine  was  unanswerable:  "He  is  not  a 
God  of  the  dead,  but  of  the  living:  for  all  live  unto  him." 
(Luke  20:38.) 

Small  wonder  that  certain  of  the  Scribes  exclaimed, 
"Master,  thou  hast  well  said,"  nor  that  the  multitude  "were 
astonished  at  His  doctrine."  To  acclaim  as  one  of  the  dis- 
tinguishing titles  of  Jehovah  that  He  was  the  God  of  the 
patriarchs  whom  they  most  revered,  and  yet  hold  that 
those  worthies  were  dead  in  the  Sadducean  sense  of  death, 
was  inconsistency  itself. 

The  real  import  of  death  varies  with  the  point  of  view. 
Looked  at  from  this  side  of  the  veil  it  means  bereavement, 
departure,  separation,  and  as  some  ignorantly  profess  to 
believe,  annihilation.  From  the  other  side  it  is  seen  in  its 
verity  as  the  disembodiment  of  the  living,  active,  intelli- 
gent spirit,  which  existed  before  its  entrance  into  a  taber- 
nacle of  flesh  and  bones,  which  maintains  its  individuality 
after  bodily  dissolution,  and  which  is  destined  to  be  reem- 
bodied  in  the  resurrection. 

In  these  several  states  of  existence  the  spirit  is  the  same 
being,  with  specific  powers  and  functions,  endowed  with 
agency  or  choice,  and  therefore  strictly  accountable.  Death 
of  the  body  in  no  sense  extinguishes  the  conscious  person- 
ality of  the  spirit  nor  does  it  terminate  individual  account- 
ability. 

Peter  tells  us  of  disembodied  spirits  who  had  lived  in  the 
flesh  during  the  Noachian  dispensation,  and  who  through 


God  of  the  Living  253 

disobedience  and  wilful  rejection  of  the  Gospel  had  incurred 
bodily  destruction,  and  imprisonment  of  their  undying 
spirits  throughout  the  centuries  from  Noah  to  Christ.  Unto 
them  the  disembodied  Savior  went  and  preached  the  Gospel. 
They  were  therefore  alive,  possessed  of  understanding,  and 
capable  of  accepting  or  again  rejecting  the  Gospel  of  sal- 
vation. 

Yet  they  were  all  numbered  among  the  dead  as  man 
counts  the  departed ;  and  for  that  matter  so  was  the  Christ, 
for  His  visitation  to  those  "spirits  in  prison"  was  made 
during  the  interval  of  His  death  on  the  cross  and  His 
emergence  from  the  tomb  with  spirit  and  body  reunited — 
a  resurrected  Soul. 

The  Nephite  prophet  Alma  set  forth  in  words  of  inspired 
plainness  the  continuity  of  intelligent  existence  after  death: 
"Now  concerning  the  state  of  the  soul  between  death  and 
the  resurrection.      Behold,  it  has   been  made  known  unto 
me,  by  an  angel,  that  the  spirits  of  all  men,  as  soon  as 
they  are  departed  from  this  mortal  body;  yea,  the  spirits 
of  all  men,  whether  they  be  good  or  evil,  are  taken  home 
to  that  God  who  gave  them  life.     And  then  shall  it  come 
to  pass  that  the  spirits  of  those  who  are  righteous  are  re- 
ceived into  a  state  of  happiness,  which  is  called  paradise; 
a  state  of  rest;  a  state  of  peace,  where  they  shall  rest  from 
all  their  troubles  and  from  all  care,  and  sorrow.   .  .   .  Now 
this  is  the  state  of  the  souls  of  the  wicked;  yea,  in  dark- 
ness, and  a  state  of  awful,  fearful,  looking  for  the  fiery  in- 
dignation of  the  wrath  of  God  upon  them;  thus  they  remain 
in  this  state,  as  well  as  the  righteous  in  paradise,  until  the 
time  of  their  resurrection."     (Book  of  Mormon,  Alma  40.) 
And  as  to  the  individual  existence  in  and  after  the  resur- 
rection, the  same  revelator  has  given  us  this  Scripture: 
"Now,  there  is  a  death  which  is  called  a  temporal  death: 


The  Vitality  of  Mormonism 

and  the  death  of  Christ  shall  loose  the  bands  of  this  tem- 
poral death,  that  all  shall  be  raised  from  this  temporal 
death.  The  spirit  and  the  body  shall  be  reunited  again  in 
its  perfect  form;  both  limb  and  joint  shall  be  restored  to 
its  proper  frame,  even  as  we  now  are  at  this  time;  and  we 
shall  be  brought  to  stand  before  God,  knowing  even  as  we 
know  now,  and  have  a  bright  recollection  of  all  our  guilt. 
Now  this  restoration  shall  come  to  all,  both  old  and  young, 
both  bond  and  free,  both  male  and  female,  both  the  wicked 
and  the  righteous.'*  (Alma  11.) 


BEYOND  THE  GRAVE 

Repentance  Possible  Even  There 

IN  view  of  scriptural  affirmation  that  between  His  death 
and  resurrection  Christ  visited  and  ministered  to  the 
spirits  who  had  been  disobedient,  and  who,  because  of  un- 
expiated  sins  were  still  held  in  duress,  it  is  pertinent  to 
inquire  as  to  the  object  and  scope  of  the  Savior's  ministry 
among  them.  (See  1  Peter  3:1£-19;  and  4:6.) 

His  preaching  "to  the  spirits  in  prison"  must  have  been 
purposeful  and  positive.  Moreover,  it  is  not  to  be  as- 
sumed that  His  message  was  other  than  one  of  relief  and 
mercy.  Those  to  whom  He  went  had  long  been  in  a  state 
of  durance,  deprivation  and  suffering.  To  them  came  the 
Redeemer  to  preach,  not  to  further  condemn,  to  show  them 
the  way  that  led  to  light,  not  to  intensify  the  darkness 
of  their  despair. 

Had  not  that  visit  of  deliverance  been  long  predicted? 
Centuries  earlier  Isaiah  had  voiced  the  word  of  Jehovah 


Beyond  the  Grave  $55 

concerning  the  state  of  proud  and  wicked  spirits:  "And 
they  shall  be  gathered  together,  as  prisoners  are  gathered 
in  the  pit,  and  shall  be  shut  up  in  the  prison,  and  after 
many  days  shall  they  be  visited."  (Isa.  24:22;  see  also 
42:6,  7.)  David,  conscious  of  his  own  transgression,  but 
thrilled  with  contrition  and  hope,  sang  in  measures  of  min- 
gled sorrow  and  joy:  "Therefore  my  heart  is  glad,  and 
my  glory  rejoiceth:  my  flesh  also  shall  rest  in  hope.  For 
thou  wilt  not  leave  my  soul  in  hell."  (Psa.  16:9-10.) 

Inasmuch  as  Christ  preached  the  Gospel  to  the  dead, 
His  ministry  must  have  included  the  affirmation  of  His  own 
atoning  death,  the  inculcation  of  faith  in  Himself  and  in 
the  whole  plan  of  salvation,  which  includes  as  a  funda- 
mental essential,  contrite  repentance  acceptable  unto  God. 

Peter  specifies  the  purpose  of  the  Savior's  introduction 
of  the  Gospel  to  departed  spirits  as  "that  they  might  be 
judged  according  to  men  in  the  flesh,  but  live  according  to 
God  in  the  spirit."  (1  Pet.  4-6.)  Through  latter-day  revela- 
tion we  learn  that  among  the  inhabitants  of  the  terrestrial 
world,  or  lesser  kingdom  of  glory,  are  "they  who  are  the 
spirits  of  men  kept  in  prison,  whom  the  Son  visited,  and 
preached  the  gospel  unto  them,  that  they  might  be  judged 
according  to  men  in  the  flesh;  who  received  not  the  testi- 
mony of  Jesus  in  the  flesh,  but  afterwards  received  it." 
(Doctrine  and  Covenants  76:73-74.) 

Progression,  then,  is  possible  beyond  the  grave.  Ad- 
vancement is  eternal.  Were  it  otherwise,  Christ's  ministry 
among  the  disembodied  would  be  less  than  fable  and  fiction. 
Equally  repugnant  is  the  thought  that  though  the  Savior 
preached  faith,  repentance  and  other  principles  of  the 
Gospel  to  the  imprisoned  sinners  in  the  realm  of  spirits, 
their  compliance  was  impossible. 

It  is  not  difficult  to  conceive  of  disembodied  spirits  be- 


256  The  Vitality  of  Mormonism 

ing  capable  of  faith  and  repentance.  Death  has  not  de- 
stroyed their  status  as  individual  intelligences.  As  they 
hear  the  glad  tidings  of  the  Gospel  some  will  accept,  and 
others,  the  obstinate  and  rebellious,  will  reject  and  for  a 
further  period  will  have  to  languish  in  prison. 

Besides  the  principles  of  the  Gospel  there  are  certain 
ordinances  involving  material  works,  which  are  indispensa- 
ble to  salvation.  Among  these  the  Scriptures  specify  bap- 
tism by  immersion  in  water,  and  the  reception  of  the  Holy 
Ghost  by  the  imposition  of  authorized  hands.  How  can 
a  man  be  baptized  when  he  is  dead?  The  answer  is  that 
the  necessary  ordinances  may  be  administered  vicariously 
for  the  dead  to  their  living  representatives  in  the  body. 
Thus,  as  a  man  may  be  baptized  in  his  own  person  for  him- 
self, he  may  be  baptized  as  proxy  for  his  ancestral  dead. 
Herein  we  find  point  and  explanation  of  Paul's  challenging 
question  to  the  doubting  Corinthians:  "Else  what  shall 
they  do  which  are  baptized  for  the  dead,  if  the  dead  rise 
not  at  all?  why  are  they  then  baptized  for  the  dead?"  (1 
Cor.  15:29.) 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  affirms 
that  the  Divine  plan  of  salvation  is  not  bounded  by  the 
grave;  but  that  the  Gospel  is  deathless  and  everlasting, 
reaching  back  through  all  the  ages  that  have  sped,  and 
forward  into  the  eternities  of  the  future.  Vicarious  service 
by  the  living  in  behalf  of  the  dead  is  in  line  with  and  a 
result  of  the  supreme  vicarious  sacrifice  embodied  in  the 
Atonement  wrought  by  the  Savior  of  the  world. 

Largely  for  the  administration  of  ordinances  in  behalf 
of  the  dead  the  Latter-day  Saints  build  and  maintain  Tem- 
ples, wherein  the  living  posterity  enter  the  waters  of  bap- 
tism and  receive  the  laying  on  of  hands  for  the  gift  of  the 
Holy  Ghost,  as  representatives  of  their  departed  progeni- 


Opportunity  Here  and  Hereafter  857 

tors.  This  labor  was  foretold  through  Malachi  as  a  nec- 
essary and  characteristic  feature  of  the  last  dispensation, 
preceding  the  advent  of  Christ  in  glory  and  judgment. 
Thus,  the  dead  fathers  and  living  children  are  turned 
toward  one  another  in  the  affection  of  a  kinship  that  is 
to  endure  throughout  eternity.  (See  Mai.  4:5-6.) 

We  solemnly  aver  that  on  April  3,  1836,  Elijah  the  an- 
cient prophet  came  to  earth  and  committed  unto  the  re- 
stored Church  the  authority  and  commission  to  administer 
in  behalf  of  the  dead.  (See  Doctrine  and  Covenants  110: 
13-16.) 

—  72  -- 
OPPORTUNITY  HERE  AND  HEREAFTER 

Free  Agency  and  Its  Results 

REPENTANCE  and  other  good  works,  whereby  the 
saving  grace  of  Christ's  Atonement  may  be  made  of 
individual  effect  for  the  remission  of  sins,  are  possible  to 
the  dead;  and  furthermore,  the  required  ordinances  of  the 
Gospel  may  be  administered  to  the  living  in  behalf  of  the 
departed. 

Let  it  not  be  assumed  that  the  doctrine  of  vicarious  labor 
for  the  disembodied  implies,  even  remotely,  that  the  ad- 
ministration of  ordinances  in  behalf  of  the  dead  operates 
in  the  least  degree  to  interfere  with  the  right  of  choice 
and  the  free  exercise  of  agency  on  their  part.  They  are 
at  liberty  to  accept  or  reject  ministrations  intended  for 
their  benefit;  and  so  they  will  accept  or  reject  in  accord 
with  their  penitent  or  unregenerate  condition,  even  as  is 
the  case  with  those  whom  the  Gospel  message  reaches  in 
mortality. 


858  The  Vitality  of  Mermonism 

Though  baptism  be  authoritatively  administered  to  a 
living  person  as  proxy  for  a  dead  ancestor,  that  spirit  will 
derive  no  immediate  advancement  nor  salvation  thereby  if 
he  has  not  yet  attained  faith  in  the  Lord  Jesus  Christ,  or 
if  he  be  still  unrepentant.  Even  as  Christ  has  made  sal- 
vation possible  to  all,  though  few  there  be  who  accept  the 
prescribed  conditions  in  the  flesh,  so  vicarious  ordinances 
may  be  administered  for  many  in  the  spirit  realm  who  are 
not  yet  prepared  to  avail  themselves  of  the  opportunities 
thus  placed  within  their  reach. 

It  is  evident  that  labor  in  behalf  of  the  dead  is  two-fold; 
that  performed  on  earth  would  remain  incomplete  and  futile 
but  for  its  supplement  and  counterpart  beyond  the  veil. 
Missionary  work  is  in  progress  there — work  compared  with 
which  the  evangelistic  labor  on  earth  is  relatively  of  small 
eztent.  There  are  preachers  and  teachers,  ministers  in- 
vested with  the  Holy  Priesthood,  all  engaged  in  proclaiming 
the  Gospel  of  Jesus  Christ  to  spirits  still  sitting  in  dark- 
ness. This  great  labor  was  inaugurated  by  the  Savior  dur- 
ing the  brief  period  of  His  disembodiment.  It  is  reasonable 
and  consistent  to  hold  that  the  saving  ministry  so  begun 
was  left  to  be  continued  by  others  duly  authorized  and  com- 
missioned; just  as  the  work  of  preaching  the  Gospel  and 
administering  therein  among  the  living  was  committed  to 
the  Apostles  of  old  through  their  ordination  by  the  Lord 
Himself. 

Missionary  service  in  the  spirit  world  is  primarily  ef- 
fective among  two  classes:  (1)  those  who  have  died  in 
ignorance  of  the  Gospel — i.  e.,  those  who  have  lived  and 
died  without  law,  and  who  therefore  cannot  be  condemned 
until  they  have  come  to  the  knowledge  and  opportunity 
requisite  to  obedience;  and  (2)  those  who  failed  to  comply 
with  the  laws  and  ordinances  of  the  Gospel  in  the  flesh,  and 


Opportunity  Here  and  Hereafter  259 

who  through  the  experiences  of  the  other  world  have  come 
to  the  contrite  and  receptive  state. 

It  is  unreasonable  and  vitally  opposed  to  both  letter  and 
spirit  of  Holy  Scripture  to  assume  that  neglect  or  rejection 
of  the  call  to  repentance  in  this  life  can  be  easily  remedied 
by  repentance  hereafter.  Forfeiture  through  disobedience 
is  a  very  real  loss,  entailing  deprivation  of  opportunity 
beyond  all  human  computation.  Refusal  to  hear  and  heed 
the  word  of  God  is  no  physical  deafness,  but  a  manifesta- 
tion of  spiritual  disease  resulting  from  sin.  Death  is  no 
cure  for  such.  The  unrepentant  state  is  a  disorder  of  the 
spirit,  and,  following  disembodiment,  the  spirit  will  still  be 
afflicted  therewith. 

What  ages  such  an  afflicted  one  may  have  to  pass  in  prison 
confines  before  he  becomes  repentant  and  therefore  fit  for 
cleansing,  we  may  not  know.  The  unrepentant  hosts  who 
rejected  the  Gospel  in  the  days  of  Noah  remained  in  thral- 
dom until  after  the  crucifixion  of  Christ,  (See  1  Peter 
3:18-20.)  The  prophet  Amulek  admonished  the  people  to 
repent  while  opportunity  permitted.  Consider  his  inspired 
appeal : 

"For  behold,  this  life  is  the  time  for  men  to  prepare  to 
meet  God.  .  .  .  Ye  cannot  say,  when  ye  are  brought  to 
that  awful  crisis,  that  I  will  repent,  that  I  will  return  to 
my  God.  Nay,  ye  cannot  say  this;  for  that  same  spirit 
which  doth  possess  your  bodies  at  the  time  that  ye  go  out 
of  this  life,  that  same  spirit  will  have  power  to  possess 
your  body  in  that  eternal  world.  For  behold,  if  ye  have 
procrastinated  the  day  of  your  repentance,  even  until 
death,  behold,  ye  have  become  subjected  to  the  spirit  of 
the  devil,  and  he  doth  seal  you  his."  (Book  of  Mormon, 
Alma  34:32-35.) 

Revelation  in  the  current  age  confirms  the  earlier  Scrip- 


260  The  Vitality  of  Mormonism 

tures  in  emphasizing  the  fact  that  mortality  is  the  proba- 
tionary state,  and  that  the  individual  achievements  or  for- 
feitures in  this  life  will  be  of  eternal  effect,  notwithstanding 
the  merciful  provision  made  for  advancement  in  the  here- 
after. The  celestial  kingdom  of  glory  and  eternal  com- 
munion with  God  and  Christ  is  provided  for  those  who  obey 
the  Gospel  when  they  learn  of  it.  The  lower  or  terrestrial 
state  will  be  the  inheritance  of  such  as  "received  not  the 
testimony  of  Jesus  in  the  flesh,  but  afterwards  received 
it."  Yet  lower  is  the  telestial  abode  of  the  less  deserving; 
and  deepest  of  all,  the  awful  banishment  of  the  sons  of 
perdition.  (See  Doctrine  and  Covenants  76.) 


—  73  — 
THE  SPIRIT  WORLD 

Paradise  and  Hades 

IT  is  a  common  practise  to  designate  the  place,  the  time, 
or  the  state  of  existence  following  death  as  the  here- 
after; indeed,  that  term  is  defined  by  lexicographers  as 
the  future  life.  The  application  is  a  broad  one,  too  broad 
to  be  regarded  as  descriptive  except  in  the  matter  of  se- 
quence. 

Nevertheless,  the  expression  is  a  convenient  one,  and  is 
practically  synonymous  with  the  poet's  phrase  "the  great 
unknown."  Its  usage  is  a  confession  of  uncertainty  or 
ignorance  of  what  awaits  us  beyond;  and  as  to  duration  it 
embraces  eternity,  without  divisions  or  periods  either  as 
to  condition  or  time.  Holy  Scripture  is  more  definite,  and 
like  Paul's  commanding  call,  on  Mars'  Hill,  to  the  wor- 
shipers of  "the  unknown  God,"  summons  us  to  hear  and 
learn  the  truth. 


TJie  Spirit  World  361 

The  world  of  the  disembodied  was  known  to  the  Hebrews 
as  Sheol  and  to  the  Greeks  as  Hades;  and  these  terms, 
meaning  the  unseen  or  unknown  world,  are  translated  Hell 
in  our  version  of  the  Old  and  New  Testaments,  respectively. 
In  a  few  New  Testament  passages  referring  to  the  state 
of  the  damned,  Gehenna  is  the  original  of  the  term  Hell. 

"Paradise"  first  appears  in  the  Bible  in  the  Savior's  utter- 
ance from  the  cross  promising  the  penitent  thief  a  place 
there  (Luke  23:43);  and  the  word  occurs  subsequently  but 
twice.  Paradise  is  distinctively  the  abode  of  the  righteous 
during  their  period  of  disembodiment,  and  is  in  contrast 
with  the  "prison"  tenanted  by  disobedient  spirits.  (1  Peter 
3:19,  20.) 

The  several  places  or  states  mentioned  above  have  refer- 
ence to  the  existence  of  disembodied  spirits,  and  therefore 
embrace  only  that  period  of  the  hereafter  between  death 
and  resurrection.  Beyond  the  spirit  world,  with  its  Para- 
dise and  its  prison,  lies  the  eternity  of  the  resurrected  state, 
in  the  which  men  shall  endure,  with  spirits  and  bodies  re- 
united, redeemed  from  the  thraldom  of  death,  and,  accord- 
ing to  the  record  of  their  mortal  lives,  saved  or  condemned. 

The  hereafter,  therefore,  comprises  severally  the  disem- 
bodied and  the  reembodied  existences  of  the  individual;  and 
these  must  be  distinctly  segregated  in  any  rational  concep- 
tion of  the  future  life  based  on  Scripture.  Read  the  testi- 
mony of  the  prophet  Alma: 

"Now  concerning  the  state  of  the  soul  between  death  and 
the  resurrection.  Behold,  it  has  been  made  known  unto 
me,  by  an  angel,  that  the  spirits  of  all  men,  as  soon  as  they 
are  departed  from  this  mortal  body;  yea,  the  spirits  of  all 
men,  whether  they  be  good  or  evil,  are  taken  home  to  that 
God  who  gave  them  life. 


The  Vitality  of  Mormonism 

"And  then  shall  it  come  to  pass  that  the  spirits  of  those 
who  are  righteous  are  received  into  a  state  of  happiness, 
which  is  called  paradise;  a  state  of  rest;  a  state  of  peace, 
where  they  shall  rest  from  all  their  troubles  and  from  all 
care,  and  sorrow,  etc. 

"And  then  shall  it  come  to  pass,  that  the  spirits  of  the 
wicked,  yea,  who  are  evil;  for  behold,  they  have  no  part 
nor  portion  of  the  Spirit  of  the  Lord;  for  behold,  they 
chose  evil  works  rather  than  good;  therefore  the  spirit  of 
the  devil  did  enter  into  them,  and  take  possession  of  their 
house;  and  these  shall  be  cast  out  into  outer  darkness; 
there  shall  be  weeping,  and  wailing,  and  gnashing  of  teeth ; 
and  this  because  of  their  own  iniquity;  being  led  captive 
by  the  will  of  the  devil. 

"Now  this  is  the  state  of  the  souls  of  the  wicked ;  yea,  in 
darkness,  and  a  state  of  awful,  fearful,  looking  for  the  fiery 
indignation  of  the  wrath  of  God  upon  them;  thus  they 
remain  in  this  state,  as  well  as  the  righteous  in  paradise, 
until  the  time  of  their  resurrection."  (Book  of  Mormon, 
Alma  40:11-14.) 

It  is  evident  that  the  final  judgment  of  mankind  is  to 
be  reserved  until  after  the  resurrection;  while  in  another 
sense  judgment  is  manifest  in  the  segregation  of  the  dis- 
embodied, for  in  the  intermediate  state  like  will  seek  like, 
the  clean  and  good  finding  companionship  with  their  kind, 
and  the  wicked  congregating  through  the  natural  attrac- 
tion of  evil  for  evil. 

The  essential  features  of  the  intermediate  state  are  de- 
ducible  from  the  Lord's  parable  of  the  rich  man  and  Laz- 
arus. Read  Luke  16:19-31.  While  it  would  be  critically 
unfair  to  affirm  doctrinal  principles  on  the  incidents  of  an 
ordinary  story,  we  cannot  admit  that  Christ  would  teach 
falsely  even  in  parable;  and  therefore  we  accept  as  true 


How  Long  Shall  Hett  Last?  263 

our  Lord's  portrayal  of  conditions  in  the  spirit  world. 
That  righteous  and  unrighteous  dwell  apart  between  death 
and  resurrection  is  made  clear.  Paradise,  or,  as  the  Jews 
liked  to  designate  that  blessed  abode,  "Abraham's  bosom," 
is  not  the  place  of  final  glory,  any  more  than  the  hell  to 
which  the  rich  man's  spirit  went  is  the  final  habitation  of 
the  lost.  Between  the  two,  however,  "there  is  a  great  gulf 
fixed."  To  that  intermediate  state  of  existence  men's  works 
do  follow  them  (Rev.  14:13);  and  the  dead  shall  find  that 
in  their  bodiless  state  their  condition  is  that  for  which  they 
have  prepared  themselves  while  in  the  flesh. 


—  74  — 
HOW  LONG  SHALL  HELL  LAST? 

The  Duration  of  Punishment 

WE  are  accustomed  to  speak  broadly  of  salvation  and 
condemnation  in  the  hereafter  as  reward  and  pun- 
ishment, respectively.  The  Scriptures  justify  this  usage, 
and  furthermore  make  plain  the  fact  that  reward  or  pun- 
ishment will  be  a  natural  and  inevitable  heritage  resulting 
from  individual  righteousness  or  sin. 

The  Eternal  Judge  of  the  quick  and  the  dead  is  bound 
by  His  own  inviolable  laws — and  no  less  so  than  by  His 
Divine  attributes  of  justice  and  mercy — to  exalt  every  de- 
serving soul,  and  to  validate  and  enforce  the  loss  and  suf- 
fering consequent  to  wilful  wickedness.  Verily,  the  Lord 
God  is  no  respecter  of  persons,  condoning  the  unexpiated 
sins  of  favorites  and  inflicting  punishment  upon  others  for 
but  equal  guilt.  Such  an  unbelievable  condition  would  mean 
injustice  and  vindictiveness. 


864  The  Vitality  of  M  or  monism 

Everlasting  blessedness  is  thoroughly  consistent  with 
justice.  The  souls  that  attain  to  salvation  and  eternal  life 
"shall  have  glory  added  upon  their  heads  forever  and 
ever."  (Pearl  of  Great  Price,  p.  66.)  But  the  thought  of 
never-ending  punishment  as  the  fate  of  all  who  die  in  their 
sins  is  repugnant;  and  rightly  so. 

As  reward  for  righteous  living  is  to  be  proportionate 
to  deserts,  so  punishment  for  sin  must  be  graded  according 
to  the  offense.  The  purpose  of  punishment  is  disciplinary, 
reformatory,  and  in  support  of  justice.  God's  mercy  is  as 
truly  manifest  in  the  expiatory  suffering,  which  He  allows, 
as  in  the  endless  joys  of  salvation,  which  He  bestows. 

As  to  the  duration  of  punishment,  we  may  take  assurance 
that  it  shall  be  measured  to  the  individual  in  just  accord- 
ance with  the  sum  of  his  iniquity.  That  every  sentence 
for  sin  must  be  interminable  is  as  directly  opposed  to  a  ra- 
tional conception  of  justice  as  it  is  contradictory  of  the 
revealed  Word  of  God. 

It  was  mercifully  foreordained  that  even  the  prisoners 
thronging  the  pit  should  in  due  time  be  visited  (Isa.  24:21- 
22),  and  be  offered  means  of  amelioration  (42:7).  David 
sang  right  rapturously,  "Thou  wilt  not  leave  my  soul  in 
hell."  (Psa.  16:10.) 

True,  the  Scriptures  speak  of  endless  punishment,  and 
depict  everlasting  burnings,  eternal  damnation,  and  the 
sufferings  incident  to  unquenchable  fire,  as  features  of  the 
judgment  reserved  for  the  wicked.  But  none  of  these  awful 
possibilities  are  anywhere  in  Scripture  declared  to  be  the 
unending  fate  of  the  individual  sinner. 

Blessing  or  punishment  ordained  of  God  is  eternal,  for 
He  is  eternal,  and  eternal  are  all  His  ways.  His  is  a 
system  of  endless  and  eternal  punishment,  for  it  will  always 
exist  as  the  place  or  condition  provided  for  the  rebellious 


How  Long  Shall  HeU  Last?  £65 

and  disobedient;  but  the  penalty  as  visited  upon  the  indi- 
vidual will  terminate  when  through  repentance  and  expia- 
tion the  necessary  reform  has  been  effected  and  the  utter- 
most farthing  paid. 

Even  to  hell  there  is  an  exit  as  well  as  an  entrance;  and 
when  sentence  has  been  served,  commuted  perhaps  by  re- 
pentance and  its  attendant  works,  the  prison  doors  shall 
open  and  the  penitent  captive  be  afforded  opportunity  to 
comply  with  the  law,  which  he  aforetime  violated.  But  the 
prison  remains,  and  the  eternal  decree  prescribing  punish- 
ment for  the  offender  stands  unrepealed.  So  it  is  even 
with  the  penal  institutions  established  by  man. 

To  this  effect  hath  the  Lord  spoken  in  the  current  age: 
"I  am  Alpha  and  Omega,  Christ  the  Lord;  yea,  even  I  am 
He,  the  beginning  and  the  end,  the  Redeemer  of  the  world. 
.  .  .  And  surely  every  man  must  repent  or  suffer,  for  I, 
God,  am  endless.  Wherefore,  I  revoke  not  the  judgments 
which  I  shall  pass,  but  woes  shall  go  forth,  weeping,  wail- 
ing and  gnashing  of  teeth,  yea,  to  those  who  are  found  on 
my  left  hand.  Nevertheless  it  is  not  written  that  there 
shall  be  no  end  to  this  torment,  but  it  is  written  endless 
torment.  Again,  it  is  written  eternal  damnation  .  .  .  for, 
behold,  I  am  endless,  and  the  punishment  which  is  given 
from  my  hand,  is  endless  punishment,  for  Endless  is  my 
name.  Wherefore  eternal  punishment  is  God's  punishment. 
Endless  punishment  is  God's  punishment." 

The  revelation  continues:  "Therefore  I  command  you 
to  repent — repent  lest  I  smite  you  by  the  rod  of  my  mouth, 
and  by  my  wrath,  and  by  my  anger,  and  your  sufferings 
be  sore — how  sore  you  know  not!  how  exquisite  you  know 
not!  yea,  how  hard  to  bear  you  know  not!  For  behold,  I, 
God,  have  suffered  these  things  for  all,  that  they  might  not 
suffer  if  they  would  repent.  But  if  they  would  not  repent, 


266  The  Vitality  of  Mormonism 

they  must  suffer  even  as  I,  which  suffering  caused  myself, 
even  God,  the  greatest  of  all,  to  tremble  because  of  pain, 
and  to  bleed  at  every  pore,  and  to  suffer  both  body  and 
spirit:  and  would  that  I  might  not  drink  the  bitter  cup 
and  shrink — Nevertheless,  glory  be  to  the  Father,  and  I 
partook  and  finished  my  preparations  unto  the  children 
of  men."  (Doctrine  &  Covenants  19.) 

The  inhabitants  of  the  telestial  world — the  lowest  of 
the  kingdoms  of  glory  prepared  for  resurrected  souls,  shall 
include  those  "who  are  thrust  down  to  hell"  and  "who  shall 
not  be  redeemed  from  the  devil  until  the  last  resurrection." 
(76:82-85.)  And  though  these  may  be  delivered  from  hell 
and  attain  to  a  measure  of  glory  with  possibilities  of  pro- 
gression, yet  their  lot  shall  be  that  of  "servants  of  the 
Most  High,  but  where  God  and  Christ  dwell  they  cannot 
come,  worlds  without  end."  (v.  112.)  Deliverance  from 
hell  is  not  admittance  to  heaven. 


—  75  — 
SALVATION  AND  EXALTATION 

Advancement  Worlds  Without  End 

IMPROVEMENT,  advancement,  progression,  here  and 
hereafter,  are  basal  principles  of  the  Divine  plan  with 
respect  to  the  souls  of  men.  Earth-life  with  its  varied 
experiences  of  joy  and  sorrow,  of  success  and  failure,  of 
temptation  and  resistance  thereto,  all  the  bitter  and  the 
sweet  of  mortal  existence  may  be  turned  to  eventual  good 
in  the  development  of  the  individual  soul. 

We  hold   as   reasonable,   scriptural,   and   true,  that   ad- 
vancement in   righteous   achievement   and   power   for  good 


Salvation  and  Exaltation  267 

shall  be  a  feature  of  the  future  life,  both  during  the  period 
of  disembodiment  and  in  and  after  the  resurrection  from 
the  dead.  Nevertheless,  ability  to  progress  in  eternity  is 
largely  conditioned  by  the  thoroughness  of  our  education  in 
the  school  of  mortality. 

Our  status  in  the  hereafter  will  be  found  to  be  primarily 
dependent  upon  the  merits  or  demerits  of  our  life  here;, 
and  beyond  as  in  this  world  ability  to  advance  will  be 
varied  and  graded.  Wilful  neglect  here  may  forfeit  both 
ability  and  opportunity  there.  Hence,  though  in  the  mercy 
of  God  the  Gospel  is  being  preached  in  the  spirit  world,  and 
vicarious  administration  of  the  essential  and  saving  ordi- 
nances is  provided  for,  to  the  end  that  the  repentant  dead 
"might  be  judged  according  to  men  in  the  flesh,  but  live 
according  to  God  in  the  spirit"  (1  Peter  4:6),  disembodied 
spirits  may  be  incapacitated  and  ineligible  even  for  repent- 
ance, and  for  the  benefits  of  baptism  administered  in  their 
behalf  upon  earth,  until  they  shall  have  learned  in  the 
spirit  world  the  primary  lessons  that  they  ignored  or  re- 
jected while  in  the  flesh.  To  this  effect  spake  Alma  the 
prophet : 

"There  was  a  space  granted  unto  man  in  which  he  might 
repent;  therefore  this  life  became  a  probationary  state;  a 
time  to  prepare  to  meet  God;  a  time  to  prepare  for  that 
endless  state,  which  has  been  spoken  of  by  us,  which  is  after 
the  resurrection  of  the  dead."  (Book  of  Mormon,  Alma 
12:24.) 

"For  behold,  this  life  is  the  time  for  men  to  prepare 
to  meet  God;  yea,  behold  the  day  of  this  life  is  the  day  for 
men  to  perform  their  labors. 

"And  now  as  I  said  unto  you  before,  as  ye  have  had  so 
many  witnesses,  therefore,  I  beseech  of  you,  that  ye  do  not 
procrastinate  the  day  of  your  repentance  until  the  end; 


268  The  Vitality  of  Mormonism 

for  after  this  day  of  life,  which  is  given  us  to  prepare  for 
eternity,  behold,  if  we  do  not  improve  our  time  while  in 
this  life,  then  cometh  the  night  of  darkness,  wherein  there 
can  be  no  labor  performed. 

"Ye  cannot  say,  when  ye  are  brought  to  that  awful  crisis, 
that  I  will  repent,  that  I  will  return  to  my  God.  Nay,  ye 
cannot  say  this;  for  that  same  spirit  which  doth  possess 
your  bodies  at  the  time  that  ye  go  out  of  this  life,  that 
same  spirit  will  have  power  to  possess  your  body  in  that 
eternal  world. 

"For  behold,  if  ye  have  procrastinated  the  day  of  your 
repentance,  even  until  death,  behold,  ye  have  become  sub- 
jected to  the  spirit  of  the  devil,  and  he  doth  seal  you  his; 
therefore,  the  Spirit  of  the  Lord  hath  withdrawn  from  you, 
and  hath  no  place  in  you,  and  the  devil  hath  all  power 
over  you."  (34:32-35.) 

Some  degree  of  salvation  shall  be  granted  to  every  soul 
who  has  not  forfeited  all  claim  thereto.  But  Salvation  as 
a  graded  state  provided  for  all  who  have  not  sinned  unto 
the  incurring  of  the  dread  penalty  of  the  second  death  is 
far  exceeded  by  the  Exaltation  provided  for  the  valiant 
righteous.  Of  such  as  are  worthy  of  a  measure  of  salva- 
tion, yet  who  have  failed  to  lay  hold  on  the  higher  blessings 
and  privileges  of  eternal  life,  including  the  perpetuity  of 
the  family  relation  through  the  sealing  ordinances  admin- 
istered under  the  authority  of  the  Holy  Priesthood,  title 
to  which  is  to  be  won  by  individual  effort  by  and  through 
the  laws  and  ordinances  of  the  Gospel  of  Jesus  Christ,  the 
Lord  has  spoken  in  this  dispensation,  saying  that  they  "are 
appointed  angels  in  heaven,  which  angels  are  ministering 
servants,  to  minister  for  those  who  are  worthy  of  a  far 
more,  and  an  exceeding,  and  an  eternal  weight  of  glory. 
For  these  angels  did  not  abide  my  law,  therefore  they  can-. 


Deity  as  Exalted  Humanity  869 

not  be  enlarged,  but  remain  separately  and  singly,  without 
exaltation,  in  their  saved  condition,  to  ah1  eternity,  and 
from  henceforth  are  not  Gods,  but  are  angels  of  God,  fo» 
ever  and  ever."  (Doctrine  &  Covenants  132:16-17.) 

Progression  in  eternity  is  to  be  along  well  defined  lines; 
and  thus  the  inheritors  of  any  specific  order  or  kingdom 
of  glory  may  advance  forever  without  attaining  the  par- 
ticutyir  exaltation  belonging  to  a  different  kingdom  or 
order.  Of  those  who  shall  belong  to  the  Telestial  or  lowest 
kingdom  of  glory  we  read: 

"But  behold,  and  lo,  we  saw  the  glory  and  the  inhabitants 
of  the  Telestial  world,  that  they  were  as  innumerable  as 
the  stars  in  the  firmament  of  heaven,  or  as  the  sand  upon 
the  sea  shore;  and  heard  the  voice  of  the  Lord,  saying: 
These  all  shall  bow  the  knee,  and  every  tongue  shall  con- 
fess to  him  who  sits  upon  the  throne  for  ever  and  ever.  For 
they  shall  be  judged  according  to  their  works,  and  every 
man  shall  receive  according  to  his  own  works,  his  own 
dominion,  in  the  mansions  which  are  prepared.  And  they 
shall  be  servants  of  the  Most  High,  but  where  God  and 
Christ  dwell  they  cannot  come,  worlds  without  end."  (76: 
109-112.) 

-  76  - 
DEITY  AS  EXALTED  HUMANITY 

Man  Is  a  God  in  Embryo 

T  If  7E  read  of  our  Lord's  presence  at  a  winter  festival  in 
V  V  Jerusalem,  the  Feast  of  Dedication.  As  He  stood  in 
Solomon's  Porch  He  was  assailed  with  questions  from 
some  of  the  more  prominent  Jews;  and  His  answers  so 
stirred  their  priestly  wrath  that  they  essayed  to  stone  Him 


870  The  Vitality  of  M  or  monism 

to  death.  Read  John  10:22-42.  The  chief  cause  of  their 
anger  lay  in  Christ's  affirmation  of  His  actual  relationship 
to  the  Father  as  the  veritable  Son  of  God.  To  the  assault 
of  the  infuriated  and  sin-blinded  Jews  Jesus  responded 
with  these  words:  "Many  good  works  have  I  showed  you 
from  my  Father ;  for  which  of  those  works  do  ye  stone  me  ?" 
And  the  answering  howl  of  the  mob  was:  "For  a  good 
work  we  stone  thee  not ;  but  for  blasphemy ;  and  because 
that  thou,  being  a  man,  makest  thyself  God." 

Blasphemy  was  the  blackest  crime  in  the  Mosaic  cate- 
gory; and  the  prescribed  penalty  was  death  by  stoning. 
The  essence  of  this  capital  offense  lay  in  falsely  claiming 
for  one's  self  or  attributing  to  man  the  authority  belonging 
to  God,  or  in  ascribing  to  Deity  unworthy  attributes.  Jesus 
had  proclaimed  to  the  angry  Jews  His  inherent  power  to 
grant  eternal  life  unto  all  who  would  believe  on  Him  and 
do  the  things  He  taught.  Hence  the  frightful  charge  of 
blasphemy  hurled  at  the  Son  of  God,  who  spake  as  the 
Father  gave  commandment. 

Our  Lord  reminded  them  that  even  human  judges  of 
their  own,  being  empowered  by  Divine  authority  and  there- 
fore acting  in  the  administration  of  justice  as  representa- 
tives of  Deity,  were  called  gods  (see  Psalm  82:1,  6);  and 
then,  with  sublime  pertinence  asked :  "Say  ye  of  him,  whom 
the  Father  Tiath  sanctified,  and  sent  into  the  world,  Thou 
blasphemest;  because  I  said,  I  am  the  Son  of  God?" 

The  actuality  of  the  relationship  between  Jesus  the  Son 
and  God  the  Father  as  set  forth  in  the  Scriptures  cited  is 
in  accord  with  Scripture  in  its  entirety;  and  that  human- 
kind are  veritably  children  of  that  same  Father,  Jesus 
Christ  being  the  Firstborn  of  the  spirits,  and  therefore  our 
Elder  Brother,  is  attested  by  the  same  high  and  unques- 
tionable authority. 


Deity  as  Exalted  Humanity  271 

The  Jews  denied  and  blasphemously  decried  the  Godship 
of  Christ  because  He  was  to  them  a  man,  the  reputed  son 
of  a  carpenter,  and  His  mother,  brothers  and  sisters  were 
known  to  them  as  familiar  townsfolk.  Christ  emphatically 
affirmed  that  He  was  following  His  Father's  footsteps,  as 
witness  His  words  on  another  occasion,  when  the  Jews  tried 
to  kill  Him  because  He  had  said  "that  God  was  his  Father, 
making  himself  equal  with  God.  Then  answered  Jesus  and 
said  unto  them,  Verily,  verily,  I  say  unto  you,  The  Son 
can  do  nothing  of  himself,  but  what  he  seeth  the  Father 
do:  for  what  things  soever  he  doeth,  these  also  doeth  the 
Son  likewise."  Read  John  5 :17-23.  In  the  verse  following, 
Jesus  declared  that  unto  Him  the  Father  showed  all  things 
that  He,  the  Father,  did.  In  connection  with  the  same 
occurrence  He  declared,  "My  Father  worketh  hitherto,  and 
I  work." 

It  is  plain  that  Jesus  Christ  recognized  the  literal  rela- 
tionship of  Sonship  which  He  bore  to  the  Father;  and 
moreover,  that  He  was  pursuing  a  course  leading  to  His 
own  exaltation,  a  state  then  future,  which  course  was  es- 
sentially that  which  His  Father  had  *  trodden  aforetime. 
To  the  Father's  supremacy  He  repeatedly  testified,  and  ex- 
pressly stated,  "My  Father  is  greater  than  I."  (John 
14:28.) 

Jesus  Christ  lived  and  died  a  mortal  Being,  though  dis- 
tinguished in  certain  essential  attributes  from  all  other 
mortals  because  of  His  status  as  the  Only  Begotten  of 
God  His  Father  in  the  flesh.  Yet  Jesus  Christ  has  attained 
the  supreme  exaltation  of  Godship,  and  Iras  won  His  place 
at  the  right  hand  of  the  Eternal  Father.  Ponder  the  sig- 
nificance of  His  words:  "For  as  the  Father  hath  life  in 
himself;  so  hath  he  given  to  the  Son  to  have  life  in  him- 
self." (John  5:26.)  The  teachings  of  the  Church  of 


The  Vitality  of  Mormonism 

Jesus  Christ  of  Latter-day  Saints  on  this  affirmation  by 
the  Lord  Jesus  were  set  forth  by  Joseph  Smith  the  prophet 
in  this  wise: 

"As  the  Father  hath  power  in  Himself,  so  hath  the  Son 
power  in  Himself,  to  lay  down  His  life  and  take  it  again, 
so  He  has  a  body  of  His  own.  The  Son  doeth  what  He 
hath  seen  the  Father  do:  then  the  Father  hath  some  day 
laid  down  His  life  and  taken  it  again;  so  He  has  a  body 
of  His  own." 

And  further :  "God  Himself  was  once  as  we  are  now,  and 
is  an  exalted  Man,  and  sits  enthroned  in  yonder  heavens. 
That  is  the  great  secret.  If  the  veil  was  rent  to-day,  and 
the  Great  God  who  holds  this  world  in  its  orbit,  and  who 
upholds  all  worlds  and  all  things  by  His  power,  was  to 
make  Himself  visible — I  say,  if  you  were  to  see  Him  to-day, 
you  would  see  Him  like  a  man  in  form — like  yourselves 
in  all  the  person,  image,  and  very  form  as  a  man;  for 
Adam  was  created  in  the  very  fashion,  image,  and  likeness 
of  God,  and  received  instruction  from,  and  walked,  talked 
and  conversed  with  Him,  as  one  man  talks  and  communes 
with  another." 

We  read  further:  "The  Father  has  a  body  of  flesh  and 
bones  as  tangible  as  man's;  the  Son  also."  (Doctrine  & 
Covenants  130:22.) 

Our  belief  as  to  the  relationship  of  humanity  to  Deity 
is  thus  expressed: 

"As  man  is  God  once  was ;  as  God  is  man  may  be." 


Be  Ye  Perfect  273 

—  77  — 
BE  YE  PERFECT 

Is  It  Possible? 

SOME  knowledge  of  the  attributes  of  God  is  essential  to 
intelligent  worship.  Granted  that  finite  man  cannot 
comprehend  infinity;  yet  consistency  forbids  us  carrying 
this  self-evident  truth  to  the  extent  of  saying  that  because 
God  is  infinite  man  can  have  no  conception  of  His  nature  or 
character. 

If  God  be  but  a  vast  formless  nonentity,  filling  all  space 
and  therefore  illimitable,  substanceless,  devoid  of  body  and 
parts,  incapable  of  emotions  and  passions,  He  is  not  my 
Father,  I  am  not  His  son.  To  the  contrary,  the  Scriptures 
affirm  that  humankind  are  the  children  of  God,  fashioned 
after  His  likeness  in  both  spirit  and  body;  and  conversely, 
He  must  be  of  definite  form  and  feature,  possessed  of  a 
body  perfect  in  all  its  parts,  and  He  likewise  perfect  in  all' 
His  acts. 

On  the  night  of  the  betrayal,  while  comforting  the  sor- 
row-stricken Eleven  by  solemn  and  lofty  discourse,  Jesus 
said  unto  them:  "Ye  believe  in  God,  believe  also  in  me. 
...  If  ye  had  known  me,  ye  should  have  known  my  Father 
also :  and  from  henceforth  ye  know  him,  and  have  seen  him'." 

The  faithful  Philip  broke  in  with  an  appealing  request: 
"Lord,  shew  us  the  Father,  and  it  sufficeth  us."  The  Lord's 
response  was  an  unequivocal  avowal  that  He  was  His  Fath- 
er's exact  presentment,  so  that  whosoever  had  seen  Him 
had  seen  unto  what  and  whom  the  Father  was  like.  Note 
the  explicit  and  withal  pathetic  words  of  the  heavy-hearted 
Christ:  "Have  I  been  so  long  time  with  you,  and  yet  hast 


274  The  Vitality  of  Mormonism 

thou  not  known  me,  Philip?  He  that  hath  seen  me  hath 
seen  the  Father;  and  how  sayest  thou  then,  Shew  us  the 
Father?"  See  John  14:1-10. 

Jesus  Christ,  the  Man,  was  and  is  in  the  express  like- 
ness of  His  Father's  Person;  and,  since  the  consummation 
of  His  mission  in  the  flesh  and  His  victory  over  death 
whereby  comes  the  resurrection,  He  has  been  exalted  to  the 
Father's  state  of  glory  and  perfection.  See  Heb.  1  :l-4. 

Though  the  thoughts  and  activities  of  God  be  as  far 
above  the  ways  of  men  as  the  heaven^  are  above  the  earth, 
they  are  nevertheless  of  a  kind  with  human  yearnings  and 
aspirations,  so  far  as  these  be  the  fruitage  of  holiness,  pur- 
ity, and  righteous  endeavor.  Though  our  planet  be  but  as 
a  drop  of  the  ocean  compared  with  the  many  greater  orbs, 
it  is  not  the  least  of  all;  and  what  we  have  come  to  know 
of  other  worlds  is  primarily  based  on  analogy  with  the 
phenomena  of  our  own.  Notwithstanding  that  Deity  is  per- 
fect and  humanity  grossly  imperfect,  we  may  learn  much 
of  the  Higher  by  a  study  of  the  lower  in  its  true  and  normal 
phases. 

As  an  impressive  and  profound  climax  to  one  division  of 
the  sublime  discourse,  The  Sermon  on  the  Mount,  the 
Master  said:  "Be  ye  therefore  perfect,  even  as  your 
Father  which  is  in  heaven  is  perfect."  (Matt.  5:48.) 

What  led  up  to  this  utterance,  calling  for  the  explana- 
tory "therefore"  by  which  the  relation  of  premises  and  con- 
clusion is  expressed?  A  studious  reading  of  the  entire  chap- 
ter gives  answer.  Following  the  Beatitudes  and  certain 
well  defined  admonitions  and  precepts,  the  Lord  made  plain 
the  distinction  between  the  Law  under  which  Israel  had 
professedly  lived  from  Moses  down,  and  the  higher  require- 
ments of  the  Gospel  taught  by  Christ.  Again  and  again 
the  introductory,  "Ye  have  heard  that  it  was  said  by  them 


Be  Ye  Perfect  275 

of  old  time,"  is  followed  by  the  authoritative,  "But  I  say 
unto  you."  Obedience  to  the  Gospel,  which  comprises  all 
the  essentials  of  the  Law,  was  enjoined  as  the  means  by 
which  man  may  become  perfect,  even  in  the  sense  in  which 
the  Father  in  heaven  is  perfect. 

It  is  a  significant  fact  that  when  Jesus  Christ,  a  resur- 
rected and  glorified  Being,  visited  the  Nephite  branch  of 
the  House  of  Israel  on  the  Western  Continent,  He  included 
Himself  with  the  Father  as  the  existent  ideal  of  perfection, 
as  thus  appears:  "Therefore  I  would  that  ye  should  be 
perfect  even  as  I,  or  your  Father  who  is  in  heaven  is  per- 
fect." (Book  of  Mormon,  3  Nephi  12:48). 

The  road  to  exaltation  and  perfection  is  opened  through 
the  Gospel  of  Christ.  We  cannot  rationally  construe  our 
Lord's  admonition  as  implying  an  impossibility.  We  are 
not  required  to  assume  that  man  in  mortality  can  attain 
the  perfection  of  an  exalted  and  glorified  personage,  such 
as  either  the  Father  or  Jesus  Christ.  However,  man  may 
be  perfect  in  his  sphere  as  more  advanced  intelligences  may 
be  in  their  several  spheres ;  yet  the  relative  perfection  of  the 
lower  is  vastly  inferior  to  that  of  the  higher.  We  can 
conceive  of  a  college  freshman  attaining  perfection  in  his 
class;  yet  the  honors  of  the  upper  classman  are  beyond; 
and  graduation,  though  to  him  remote,  is  assured  if  he  do 
but  maintain  his  high  standing  to  the  end. 

After  all,  individual  perfection  is  relative  and  must  be 
gaged  by  the  law  operative  upon  us.  In  1832  the  Lord 
thus  spake  through  His  prophet  Joseph  Smith:  "And 
again,  verily  I  say  unto  you,  that  which  is  governed  by 
law  is  also  preserved  by  law,  and  perfected  and  sanctified 
by  the  same."  (Doctrine  &  Covenants  88:34.) 

The  law  of  the  Gospel  is  a  perfect  law;  and  the  sure 
effect  of  full  obedience  thereto  is  perfection.  Of  those  who 


I 


276  The  Vitality  of  Mormomsm 

attain  exaltation  in  the  celestial  kingdom  Christ  has  de- 
clared: "These  are  they  who  are  just  men  made  perfect 
through  Jesus  the  Mediator  of  the  new  covenant,  who 
wrought  out  this  perfect  Atonement  through  the  shedding 
of  his  own  blood."  (76:69.) 


—  78  — 
THE  GLORY  OF  GOD  IS  INTELLIGENCE 

Knowledge  Is  Power  in  Heaven  as  on  Earth 

N  a  revelation  to  Abraham  the  Lord  made  known  the 
existence  of  spirits  appointed  to  take  bodies  upon  the 
earth.  These  spirits  were  designated  as  "the  intelligences 
that  were  organized  before  the  world  was";  and  elsewhere 
in  the  same  record  spirits  are  called  intelligences.  See 
Pearl  of  Great  Price,  pp.  65,  66. 

This  usage  of  the  term  has  gained  a  place  in  modern 
English,  as  lexicographers  agree.  The  Standard  Diction- 
ary gives  us  the  following  as  one  of  the  specific  definitions 
of  intelligence:  "An  intelligent  being,  especially  a  spirit 
not  embodied ;  as  the  intelligences  of  the  unseen  world ;  the 
Supreme  Intelligence." 

The  word  is  current  a.s  connoting  (1)  the  mental  capac- 
ity to  know  and  understand;  (2)  knowledge  itself,  or  the 
thing  that  is  known  and  understood;  and  (3)  the  person 
who  knows  and  understands.  Beside  these  there  are  other 
minor  usages. 

In  the  revelation  above  cited  the  Lord  impressed  upon 
His  ancient  prophet  and  seer  the  fact  that  some  of  the 
spirits  were  more  intelligent  than  others;  and  then  pro- 
claimed His  own  Divine  supremacy  by  the  declaration:  "I 
am  the  Lord  thy  God,  I  am  more  intelligent  than  they  all. 


The  Glory  of  God  is  Intelligence  877 

...  I  rule  in  the  heavens  above,  and  in  the  earth  beneath, 
in  all  wisdom  and  prudence,  over  all  the  intelligences  thine 
eyes  have  seen  from  the  beginning.  I  came  down  in  the 
beginning  in  the  midst  of  all  the  intelligences  thou  hast 
seen." 

In  such  wise  did  God  make  known  anciently  the  power 
by  virtue  of  which  He  is  supreme  over  all  the  intelligences 
that  exist — the  fact  that  He  is  more  intelligent  than  any 
and  all  others.  In  the  heavens  as  upon  the  earth  the  aphor- 
ism holds  good  that  Knowledge  is  Power,  providing  that 
by  "knowledge"  we  mean  application,  and  not  merely  men- 
tal possession,  of  truth.  In  a  revelation  through  Joseph 
Smith  the  prophet  given  in  1833,  the  character  of  Divine 
authority  and  power  is  thus  sublimely  summarized:  "The 
Glory  of  God  is  Intelligence."  (Doctrine  &  Covenants 
93:36.) 

The  context  of  the  passage  shows  that  the  intelligence 
therein  referred  to  as  an  attribute  of  Deity  is  spiritual 
light  and  truth;  and  that  man  may  attain  to  a  measure 
of  this  exalting  light  and  truth  is  thus  made  certain :  "He 
that  keepeth  His  commandments  receiveth  truth  and  light, 
until  he  is  glorified  in  truth  and  knoweth  all  things'.  .  .  . 
Intelligence,  or  the  light  of  truth,  was  not  created  or  made, 
neither  indeed  can  be.  All  truth  is  independent  in  that 
sphere  in  which  God  has  placed  it,  to  act  for  itself,  as 
all  intelligence  also." 

The  antithesis  of  light  and  truth  is  darkness  and  false- 
hood ;  the  former  is  summarized  as  righteousness,  the  latter 
as  evil.  Reverting  to  the  figure  of  mortality  as  a  school 
for  embodied  spirits,  we  must  admit  that  every  pupil  who 
ignores  or  rejects  the  truth  as  presented  to  him  through 
the  revealed  word  and  his  own  experience  is  culpably  re- 
sponsible for  his  ignorance. 


278  The  Vitality  of  Mormonism 

Not  all  knowledge  is  of  equal  worth.  The  knowledge 
that  constitutes  the  wisdom  of  the  heavens  is  all  embraced 
in  the  Gospel  as  taught  by  Jesus  Christ;  and  wilful  igno- 
rance of  this,  the  highest  type  of  knowledge,  will  relegate 
its  victim  to  the  inferior  order  of  intelligences.  Another 
latter-day  Scripture  may  be  cited  as  an  inspired  generaliza- 
tion embodying  an  eternal  truth  relating  to  our  subject: 
"It  is  impossible  for  a  man  to  be  saved  in  ignorance.'* 
(Doctrine  &  Covenants  131:6.) 

Can  it  be  otherwise?  If  a  man  be  ignorant  of  the  terms 
on  which  salvation  is  predicated  he  is  unable  to  comply 
therewith,  and  consequently  fails  to  attain  what  otherwise 
might  have  been  his  eternal  gain.  The  ignorance  that  thus 
condemns  is  responsible  ignorance,  involving  wilful  and 
sinful  neglect.  Lack  of  the  saving  knowledge  that  one  has 
had  no  opportunity  to  acquire  is  but  a  temporary  defi- 
ciency; for  Eternal  Justice  provides  means  of  education 
beyond  the  grave.  Every  one  of  us  will  be  judged  accord- 
ing to  the  measure  of  light  and  truth  we  have  had  oppor- 
tunity to  acquire.  Even  the  untutored  heathen  who  has 
lived  up  to  his  highest  conceptions  of  right  shall  find  means 
of  progression.  Part  of  the  blessing  to  follow  the  second 
advent  of  Christ  is  thus  stated :  "And  then  shall  the  heathen 
nations  be  redeemed,  and  they  that  knew  no  law  shall  have 
part  in  the  first  resurrection;  and  it  shall  be  tolerable  for 
them."  (45:54.) 

The  intelligence  that  saves  comprises  knowing  and  doing 
what  is  required  by  the  Gospel  of  Christ;  and  such  intelli- 
gence will  endure  beyond  death.  "Whatever  principle  of 
intelligence  we  attain  unto  in  this  life,  it  will  rise  with  us 
in  the  resurrection.  And  if  a  person  gains  more  knowledge 
and  intelligence  in  this  life  through  his  diligence  and  obe- 


When  Ignorance  is  Sin  £79 

dience  than  another,  he  will  have  so  much  the  advantage  in 
the  world  to  come."     (130:18,  19.) 

Intelligence  as  to  Godly  things,  which  are  summarized 
in  the  Gospel  of  Jesus  Christ,  leads  to  an  ever  increasing 
understanding  and  comprehension  of  God  Himself,  and  this 
is  knowledge  supreme;  for  as  the  praying  Christ  affirmed: 
"This  is  life  eternal,  that  they  might  know  thee  the  only 
true  God,  and  Jesus  Christ,  whom  thou  hast  sent."  (John 
17:3.) 

—  79  — 
WHEN  IGNORANCE  IS  SIN 


I 


Opportunity  Entails  Accountability 

T  is  an  aphorism  of  the  courts  that  ignorance  of  the 
law  is  no  valid  excuse  for  crime.  If  this  rule  be  just 
it  must  rest  upon  the  assumption  that  knowledge  of  what 
the  law  demands  or  forbids  is  an  inherent  and  natural  pos- 
session, or  that  it  is  so  readily  accessible  that  no  one  is 
justified  in  failing  to  become  informed. 

The  normal  individual  of  a  civilized  community  requires 
no  specific  instruction  to  know  that  theft,  falsification, 
drunkenness,  adultery  or  murder  is  fundamentally  wrong, 
since  each  of  these  crimes  is  a  violation  of  his  conscience 
and  a  pronounced  offense  against  public  weal.  If,  however, 
he  enter  restricted  territory  within  which  registration  is 
legally  demanded,  and  he,  not  knowing  of  the  requirement, 
fails  to  register,  he  is  technically  a  law-breaker  subject  to 
the  penalties  prescribed.  True,  his  offense  is  that  of  omis- 
sion or  non-compliance  and  his  ignorance  may  or  may  not 
be  taken  into  account  as  a  mitigating  circumstance,  this 
depending,  perhaps,  upon  local  conditions  and  the  discre- 


£80  The  Vitality  of  Mormonism 

tion  of  the  magistrate  as  warranting  leniency  or  demanding 
the  full  measure  of  punishment. 

As  thus  in  the  ordinary  affairs  of  men  so  with  regard 
to  the  laws  of  God,  framed  for  the  governance  of  souls 
and  providing  for  their  salvation.  One's  inherent  conscious- 
ness warns  him  against  criminal  actions  but  fails  to  in- 
form him  of  certain  definite  requirements,  without  com- 
pliance with  which  he  is  debarred  from  admission  to  the 
Kingdom  of  God.  There  is  no  inborn  knowledge  by  which 
man  knows  that  baptism  by  immersion  in  water,  and  the 
higher  baptism  of  the  Spirit  through  the  imposition  of 
hands  are  essential  to  salvation;  nevertheless  our  Lord's 
words  to  Nicodemus  are  alike  binding  upon  every  soul: 
"Except  a  man  be  born  of  water  and  of  the  Spirit,  he  can- 
not enter  into  the  Kingdom  of  God."  (John  3:5.). 

Is  it  less  reasonable  with  respect  to  spiritual  require- 
ments than  in  secular  matters  to  expect  of  every  one  an 
acquaintance  with  the  law  as  it  applies  to  himself,  pro- 
viding, of  course,  such  knowledge  is  accessible  to  all?  But 
some  may  honestly  assert  inability  to  apprehend  the  neces- 
sity of  obedience  to  the  laws  and  ordinances  of  the  Gos- 
pel, even  though  they  had  informed  themselves  as  to  the 
letter  of  the  prescribed  conditions.  Such  may  ask:  Are 
men  to  suffer  penalty  in  the  hereafter  because  they  cannot 
understand  what  is  required  of  them  in  mortality?  The 
degree  of  their  culpability  is  to  be  determined  by  the  funda- 
mental cause  of  their  ineptitude  in  matters  spiritual.  Fail- 
ure to  comprehend  may  be  due  to  bias  or  to  lack  of  desire 
to  know.  The  record  of  our  Lord's  ministry  presents  an 
instance  in  point,  coupled  with  a  remedy  for  the  spiritual 
disorder  by  which  ignorance  was  fostered  and  truth  ig- 
nored. 

It  was  at  the  Feast  of  Tabernacles.     Read  John  7:14-18. 


When  Ignorance  is  Sin  281 

The  Jews  were  greatly  troubled  over  His  teachings;  a  few 
believed,  more  doubted  and  questioned,  and  some  were  so 
resentful  as  to  want  to  kill  Him.  The  more  honest  in 
the  multitude  desired  to  know  for  themselves  whether  the 
Master  spoke  by  the  power  and  authority  of  God  or  as  a 
man,  for  as  a  man  only  was  He  generally  regarded.  "Jesus 
answered  them,  and  said,  My  doctrine  is  not  mine,  but 
his  that  sent  me.  If  any  man  will  do  his  will,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God,  or  whether  I 
speak  of  myself." 

Are  you  unable  to  realize  that  baptism  is  essential  to 
salvation?  Perhaps  the  cause  lies  in  the  fact  that  you 
have  never  developed  the  essential  condition  of  faith  in 
the  Lord  Jesus  Christ ;  or,  perchance,  you  have  never  re- 
pented of  your  sins.  Faith  and  repentance,  as  the  Scrip- 
tures aver,  are  prerequisites  to  effective  baptism;  and  it 
is  as  unreasonable  to  expect  a  faithless  unrepentant  sinner 
to  comprehend  the  essentiality  of  baptism  as  to  expect  one 
untrained  in  the  rudiments  of  arithmetic  to  understand 
algebra. 

Wilful  ignorance  of  Gospel  requirements  is  sin.  Man 
is  untrue  to  his  Divine  lineage  and  birthright  of  reason  when 
he  turns  away  from  the  truth,  or  deliberately  chooses  to 
walk  in  darkness  while  the  illumined  path  is  open  to  his 
tread.  Positive  rejection  of  the  truth  is  even  graver  than 
passive  inattention  or  neglect.  Yet  to  every  one  is  given 
the  right  of  choice  and  the  power  of  agency,  with  the  cer- 
tainty of  his  meeting  the  natural  and  inevitable  conse- 
quence. 

We  learn  of  three  principal  states  or  graded  kingdoms 
into  which  souls  shall  enter  under  Divine  judgment — the 
Celestial,  the  Terrestrial,  and  the  Telestial — and  the  in- 
heritance of  each  soul  shall  be  determined  by  his  measure 


282  The  Vitality  of  Mormonism 

of  obedience  to  the  laws  of  God,  as  the  Lord's  revelation 
through  the  prophet  Joseph  Smith  attests:  "For  he  who 
is  not  able  to  abide  the  law  of  a  celestial  kingdom  cannot 
abide  a  celestial  glory.  And  he  who  cannot  abide  the  law 
of  a  terrestrial  kingdom  cannot  abide  a  terrestrial  glory. 
He  who  cannot  abide  the  law  of  a  telestial  kingdom  cannot 
abide  a  telestial  glory;  therefore  he  is  not  meet  for  a  king- 
dom of  glory."  (Doctrine  &  Covenants 


—  80  — 
KNOWING  AND  DOING 

Knowledge  May  Help  to  Condemn  in  Save 

BY  way  of  summary  and  climax  to  His  lofty  yet  simple, 
and  withal  unparalleled  discourse,  since  named  The 
Sermon  on  the  Mount,  Jesus  Christ  thus  spake:  "There- 
fore whosoever  heareth  these  sayings  of  mine,  and  doeth 
them,  I  will  liken  him  unto  a  wise  man,  which  built  his 
house  upon  a  rock:  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon  that  house ;  and  it 
fell  not:  for  it  was  founded  upon  a  rock.  And  every  one 
that  heareth  these  sayings  of  mine,  and  doeth  them  not, 
shall  be  likened  unto  a  foolish  man,  which  built  his  house 
upon  the  sand :  And  the  rain  descended,  and  the  floods  came, 
and  the  winds  blew,  and  beat  upon  that  house;  and  it  fell: 
and  great  was  the  fall  of  it."  (Matt.  7:24-27;  compare 
Luke  6:47-49.) 

This  Sermon  has  stood  through  the  centuries  in  a  class 
of  its  own.  The  address  is  before  us  as  a  living  preceptor 
thrilled  with  the  spirit  of  sincerity  and  action  as  opposed 
to  wordy  profession  and  careless  neglect.  The  closing  sen- 


Knowing  and  Doing  283 

tences  quoted  above  express,  in  language  suited  alike  to 
child  and  sage,  a  generalization  of  deep  import — that  ac- 
tions not  words  alone,  'works  not  empty  belief,  doing  not 
merely  knowing  what  to  do,  are  conditions  indispensable  to 
the  salvation  of  the  soul. 

Many  of  those  who  were  so  signally  privileged  and 
blessed  as  to  personally  hear  the  Master  were  astonished 
at  His  doctrine  and  deeply  moved  by  the  simple  and  con- 
vincing presentation:  "For  he  taught  them  as  one  having 
authority,  and  not  as  the  scribes."  (Matt.  7:29.)  Our 
Lord  was  qualified  to  teach  as  He  did,  not  only  by  reason 
of  the  sufficing  fact  that  He  bore  the  Father's  commission, 
but  because  He  had  done  and  was  doing  just  what  He  re- 
quired of  others.  The  authority  of  Divine  precept  was 
united  in  Him  witL  that  of  unimpeachable  example.  The 
burden  of  all  scriptural  direction  relating  to  the  attain- 
ment of  a  place  in  the  Kingdom  of  God  is:  Do  the  works 
that  are  prescribed. 

Ever  consistent,  unchangeable  as  the  Father  Himself,  our 
Lord  affirmed  the  same  necessity  of  works  when  He  min- 
istered among  the  Nephites  on  the  American  continent  soon 
after  His  ascension  from  the  Mount  of  Olives  in  Palestine. 
Having  declared  that  His  doctrine  was  the  doctrine  of  the 
Father,  the  Resurrected  Christ  thus  proclaimed: 

"Whoso  beb'eveth  in  me,  and  is  baptized,  the  same  shall 
be  saved;  and  they  are  they  who  shall  inherit  the  kingdom 
of  God.  And  whoso  believeth  not  in  me,  and  is  not  bap- 
tized, shall  be  damned.  Verily,  verily,  I  say  unto  you,  that 
this  is  my  doctrine,  and  I  bear  record  of  it  from  the  Father ; 
and  whoso  believeth  in  me  believeth  in  the  Father  also,  and 
unto  him  will  the  Father  bear  record  of  me;  for  he  will 
visit  him  with  fire  and  with  the  Holy  Ghost.  .  .  .  And 
again  I  say  unto  you,  Ye  must  repent  and  be  baptized  in 


284  The  Vitality  of  M  or  monism 

my  name,  and  become  as  a  little  child,  or  ye  can  in  no  wise 
inherit  the  kingdom  of  God.  Verily,  verily,  I  say  unto  you, 
that  this  is  my  doctrine,  and  whoso  buildeth  upon  this, 
buildeth  upon  my  rock,  and  the  gates  of  hell  shall  not 
prevail  against  them.  And  whoso  shall  declare  more  or 
less  than  this,  and  establish  it  for  my  doctrine,  the  same 
cometh  of  evil,  and  is  not  built  upon  my  rock,  but  he 
buildeth  upon  a  sandy  foundation,  and  the  gates  of  hell 
standeth  open  to  receive  such,  when  the  floods  come  and 
the  winds  beat  upon  them."  (Book  .of  Mormon,  3  Nephi 
11:33-40.) 

The  accumulated  experience  of  the  world  sustains  the 
soundness  of  the  principle  thus  emphasized  in  the  Savior's 
teachings.  An  alien  immigrant  to  our  shores  may  desire 
to  attain  the  full  status  of  citizenship;  but  desire  alone 
will  never  enfranchise  him.  He  must  first  learn  the  legal 
requirements,  and  then  comply  therewith  in  every  detail. 

A  student  of  the  Scriptures  may  have  learned,  and  that 
to  his  own  complete  conviction,  that  faith  in  the  Lord 
Jesus  Christ,  repentance  of  sin,  baptism  by  water  and  of 
the  Spirit,  are  the  prescribed  conditions  of  citizenship  in 
the  Kingdom  of  God;  Hut  that  knowledge  serves  only  to 
make  him  the  more  blameworthy  if  he  fails  to  act.  Even  a 
letter-perfect  memorization  of  all  Scripture  if  unaccom- 
panied by  obedience  to  the  laws  and  ordinances  of  the 
Gospel  is  invalid  as  title  to  salvation,  anrl  does  but  intensify 
the  guilt  incident  to  wilful  neglect. 

Opportunity  to  avail  one's  self  of  the  saving  provisions 
of  the  Gospel  may  not  always  be  within  individual  reach, 
for  neglect  may  forfeit  the  ability  to  repent.  The  Word 
of  the  Lord  to  the  world  today  is  thus  proclaimed :  "I  the 
Lord  cannot  look  upon  sin  with  the  least  degree  of  allow- 
ance. Nevertheless,  he  that  repents  and  does  the  com- 


Will  Many  or  Few  Be  Saved?  285 

mandments  of  the  Lord  shall  be  forgiven,  and  he  that  re- 
pents not,  from  him  shall  be  taken  even  the  light  which 
he  has  received;  for  my  Spirit  shall  not  always  strive  with 
man,  saith  the  Lord  of  Hosts."  (Doctrine  &  Covenants 
1:31-33.) 

—  81  — 
WILL   MANY   OR  FEW  BE   SAVED? 

Our  Place  Beyond  the  Grave 

IN  the  course  of  our  Lord's  last  journey  from  Galilee 
to  Jerusalem,  which  proved  to  be  His  solemn  march 
to  Calvary  and  the  tomb,  He  threaded  the  towns  and  vil- 
lages of  the  region,  teaching  and  preaching  by  the  way. 
Multitudes  were  impressed  by  His  lofty  precepts  and  His 
simple  exposition  of  plain,  every-day  religion;  and  many 
questions  were  submitted  to  Him,  some  based  on  curiosity 
or  even  less  worthy  motives,  others  inspired  by  genuine 
interest. 

"Then  said  one  unto  him,  Lord,  are  there  few  that  be 
saved?"  (Luke  13:23.) 

The  inquiry  was  and  is  of  great  moment.  We  observe 
as  a  striking  and  significant  fact,  that  while  the  Lord  no- 
wise treated  the  query  as  improper,  yet  He  gave  no  specific 
or  direct  answer.  Indeed,  so  far  as  the  record  enables  us 
to  judge  He  purposely  left  the  question  unanswered;  though 
He  gave  a  most  impressive  sermon  in  connection  therewith. 
Note  again  the  question,  and  part  of  the  response: 

"Then  said  one  unto  him,  Lord,  are  there  few  that  be 
saved?  And  he  said  unto  them,  Strive  to  enter  in  at  the 
strait  gate:  for  many,  I  say  unto  you,  will  seek  to  enter 
in,  and  shall  not  be  able." 


286  The  Vitality  of  Mormonism 

As  the  succeeding  verses  tell,  the  instruction  was  en- 
larged upon  to,  show  that  neglect  or  procrastination  in 
obeying  the  requirements  of  salvation  may  result  in  dire 
jeopardy  to  the  soul.  Moreover,  the  people  were  warned 
that  their  Israelitish  lineage  would  not  save  them;  for 
many  who  were  not  of  the  covenant  people  would  believe 
and  be  admitted  to  the  Lord's  presence,  while  unworthy 
Israelites  would  be  thrust  out.  So  is  it  that  "There  are 
last  which  shall  be  first,  and  there  are  first  which  shall  be 
last."  (Verse  30.) 

Uplifting  and  invaluable  as  this  teaching  is,  it  has,  never- 
theless, but  an  indirect  bearing  upon  the  clean-cut  question : 
Will  many  or  but  few  be  saved?  The  people  to  whom 
Jesus  was  speaking  were  incapable  of  understanding  a 
plain  answer  to  the  question,  and  would  have  been  misled 
thereby.  For,  had  He  said  "Few"  they  would  have  con- 
strued the  reply  to  mean  that  only  a  few,  and  they  the 
Jews,  would  find  a  place  in  "Abraham's  bosom,"  while  all 
the  rest  would  be  consigned  to  sheol.  Had  the  Lord  an- 
swered "Many"  they  would  have  taken  His  word  to  mean 
that  the  great  majority  shall  attain  supreme  bliss  in  the 
kingdom  of  heaven,  and  only  a  few  are  to  find  a  place  in 
hell.  Either  inference  is  untrue. 

Later,  on  the  night  of  the  betrayal,  the  Lord  said  to  the 
sorrowful  Apostles:  "In  my  Father's  house  are  many 
mansions;  if  it  were  not  so  I  would  have  told  you."  Here 
we  find  conclusive  refutation  of  the  old  and  still  current 
superstition,  that  but  two  states,  conditions,  or  places — 
heaven  and  hell — are  established  for  souls  in  eternity.  Sal- 
vation is  graded;  and  every  soul  shall  inherit  the  condition 
for  which  he  is  prepared. 

Paul  comprehended  this  great  truth,  as  appears  from 
his  declaration  that  in  the  resurrection  some  souls  shall 


Witt  Many  or  Few  Be  Saved?  287 

be  of  the  celestial  order,  comparable  in  glory  to  the  sun ; 
others  shall  attain  but  a  terrestrial  state,  of  which  the 
brightness  of  the  moon  is  typical;  while  the  graded  condi- 
tions of  others  shall  be  as  the  varying  light  of  the  stars. 
See  1  Cor.  15:41,  42.  Here  we  have  two  kingdoms  of  glory 
distinctively  specified — the  celestial  and  the  terrestrial,  and 
a  third  to  which  no  name  is  given. 

Modern  revelation  is  in  strict  accord  with  Holy  Writ  of 
ancient  record,  and  is  explicit  in  affirming  the  graded  con- 
ditions that  await  the  souls  of  men.  As  made  known  in 
1832  through  the  prophet  Joseph  Smith  (see  Doctrine  & 
Covenants,  Sec.  76)  there  are  three  main  kingdoms  or  de- 
grees of  glory  in  the  hereafter — (1)  the  Celestial,  of  which 
the  sun  is  relatively  typical,  (2)  the  Terrestrial,  as  far 
below  the  first  as  the  moon  is  inferior  to  the  sun  in  efful- 
gence, and  (3)  the  Telestial,  which  is  the  kingdom  referred 
to  by  Paul  but  without  name. 

The  Celestial  inheritance  is  for  those  who  have  accepted 
the  Gospel  of  Christ  and  have  rendered  valiant  service  in 
the  cause  of  righteousness ;  those  who  have  yielded  obedience 
to  all  the  laws  and  ordinances  of  the  Gospel. 

Into  the  Terrestrial  order  shall  enter  those  who  have 
failed  to  lay  hold  on  the  privileges  of  eternal  life  while  in 
the  flesh;  "honorable  men  of  the  earth"  perhaps,  accord- 
ing to  human  standard,  yet  blinded  "by  the  craftiness"  of 
false  teachers,  false  philosophy,  science  falsely  so  called. 
These  shall  inherit  glory,  but  not  a  fulness  thereof. 

The  Telestial  state  is  provided  for  those  who  have  re- 
jected the  Gospel  and  testimony  of  Christ,  and  who  merit 
condemnation.  "These  are  they  who  are  liars,  and  sor- 
cerers, and  adulterers,  and  whoremongers,  and  whosoever 
loves  and  makes  a  lie."  Among  them  shall  be  varied  de- 
grees, even  as  the  stars  differ  in  glory. 


288  The  Vitality  of  Mormonism 

Far  below  this  condition  is  that  of  the  sons  of  perdition 
—those  who  have  sinned  in  full  consciousness,  those  who 
have  shed  innocent  blood.  The  comparative  few  who  reach 
this  state  of  extreme  degradation  are  doomed  to  dwell  "with 
the  devil  and  his  angels  in  eternity,  where  their  worm  dieth 
not,  and  the  fire  is  not  quenched,  which  is  their  torment." 

Thus,  those  who  attain  even  the  Telestial  state  are 
saved  from  the  depths  of  perdition;  while  the  inheritors 
of  the  higher  glories  are  saved  from  the  condition  of  the 
less  exalted. 

Consider  anew  the  question  asked  of  Christ:  "Lord,  are 
there  few  that  be  saved?" 

And  the  answer  revealed  in  the  present  age:  "But  behold, 
and  lo,  we  saw  the  glory  and  the  inhabitants  of  the  telestial 
world,  that  they  were  as  innumerable  as  the  stars  in  the 
firmament  of  heaven,  or  as  the  sand  upon  the  sea  shore." 
(Doctrine  &  Covenants  76:109.) 


—  82  — 
THE  GRAVES  SHALL  BE  OPENED 

And  the  Dead  Shatt  Live 

"TT  THY  should  it  be  thought  a  thing  incredible  with  you, 
W    that  God  should  raise  the  dead?"    (Acts  26:8.) 
So  asked  Paul  of  King  Agrippa  when  arraigned  before 
him  a  prisoner  in  bonds  approximately  thirty  years  after 
our  Lord's  resurrection.     At  that  time  the  Apostles  and 
the  saints  generally  suffered  severe  persecution  because  of 
their  persistent  testimony  of  the  Christ,  crucified  and  risen. 
The  powerful  Sadducees  denied  the  actuality  of  a  resurrec- 
tion; their  opponents,  the  Pharisees,  professed  a  belief  in 


The  Graves  Shall  Be  Opened  289 

the  resurrection,  but  all  save  those  who  had  been  converted 
to  Christianity  through  faith  and  repentance  denounced  the 
solemn  testimonies  of  Christ's  resurrection  as  fiction  and 
falsehood. 

That  the  spirit  of  Jesus  Christ  returned  from  the  abode 
of  the  disembodied  and  reentered  the  body  till  then  repos- 
ing in  the  sepulchre  is  specifically  affirmed  in  Holy  Writ. 
In  the  early  dawn  of  that  most  memorable  Sunday  in  his- 
tory He  was  seen  by  Mary  Magdalene  and  then  by  others, 
some  of  whom  were  permitted  to  reverently  touch  His  feet. 
In  the  evening  He  stood  amongst  the  Apostles  and  quieted 
their  fears  by  the  assuring  demonstration:  "Behold  my 
hands  and  my  feet,  that  it  is  I  myself:  handle  me,  and  see; 
for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have." 
(Luke  24:39.) 

That  the  body  they  beheld  was  the  identical  body  in 
which  the  Lord  had  lived  amongst  them  was  evident  from 
the  presence  of  the  wounds  made  by  the  crucifiers.  To  fur- 
ther assure  the  devoted  company  that  He  was  no  shadowy 
form,  no  immaterial  being,  but  a  living  Personage  with  bod- 
ily organs,  internal  as  well  as  outward,  He  asked:  "Have 
ye  here  any  meat?"  They  brought  broiled  fish  and  other 
food,  and  He  "did  eat  before  them." 

Christ  was  the  first  of  all  men  to  emerge  from  the  tomb 
with  spirit  and  body  reunited,  a  resurrected  immortalized 
Soul.  Therefore,  is  He  rightly  called  "the  firstfruits  of 
them  that  slept,"  as  also  "the  firstborn  from  the  dead," 
and  "the  first  begotten  of  the  dead."  (1  Cor.  15:20;  Col. 
1:18;  Rev.  1:5.)  The  victory  over  death  thus  achieved  by 
the  foreordained  Redeemer  of  the  race  was  positively  and 
abundantly  foretold.  That  a  literal  resurrection  shall 
come  to  all  who  have  or  shall  have  lived  and  died  on  earth 
is  quite  as  strongly  attested  in  Scripture. 


290  The  Vitality  of  Mormonism 

Two  general  resurrections  are  specified;  these  we  may 
distinguish  as  the  first  and  the  final,  or  as  the  resurrection 
of  the  just  and  that  of  the  unjust  respectively.  Hear  the 
words  of  Christ  Himself  relating  to  the  dead  and  their 
assured  coming  forth:  "For  the  hour  is  coming,  in  the 
which  all  that  are  in  the  graves  shall  hear  his  voice,  And 
shall  come  forth ;  they  that  have  done  good,  unto  the  resur- 
rection of  life ;  and  they  that  have  done  evil,  unto  the  res- 
urrection of  damnation."  (John  5:28,  29.) 

The  first  resurrection  began  with  that  of  Jesus  Christ 
and  was  continued  thereafter  as  we  read :  "And  the  graves 
were  opened;  and  many  bodies  of  the  saints  which  slept 
arose,  And  came  out  of  the  graves  after  his  resurrection, 
and  went  into  the  holy  city,  and  appeared  unto  many." 
(Matt.  27:52,  53.)  The  resurrection  of  the  just  is  to  be 
made  general  at  the  time  of  the  Lord's  approaching  advent 
in  glory;  but  a  fixed  gradation  is  established  as  Paul 
averred:  "But  now  is  Christ  risen  from  the  dead,  and  be- 
come the  firstfruits  of  them  that  slept.  For  since  by  man 
came  death,  by  man  came  also  the  resurrection  of  the  dead. 
For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive.  But  every  man  in  his  own  order:  Christ  the  first- 
fruits;  afterward  they  that  are  Christ's  at  his  coming." 
(1  Cor.  15:20-23.) 

The  Millennium  is  to  be  inaugurated  by  a  glorious  re- 
demption of  the  righteous  from  the  power  of  death;  and 
of  them  it  is  written:  "Blessed  and  holy  is  he  that  hath 
part  in  the  first  resurrection:  on  such  the  second  death 
hath  no  power,  but  they  shall  be  priests  of  God  and  of 
Christ,  and  shall  reign  with  him  a  thousand  years."  (Rev. 
20:6.)  Of  the  unworthy  we  read  in  thrilling  contrast: 
"But  the  rest  of  the  dead  lived  not  again  until  the  thousand 
years  were  finished." 


The  Graves  Shall  Be  Opened  291 

Of  the  imminence  of  His  coming  and  in  further  specifica- 
tion of  the  distinction  between  the  resurrection  of  the  just 
and  that  of  the  unjust  the  Lord  has  said  through  revela- 
tion in  the  current  age:  "Hearken  ye,  for,  behold,  the 
great  day  of  the  Lord  is  nigh  at  hand.  For  the  day  com- 
eth  that  the  Lord  shall  utter  his  voice  out  of  heaven;  the 
heavens  shall  shake  and  the  earth  shall  tremble,  and  the 
trump  of  God  shall  sound  both  long  and  loud,  and  shall 
say  to  the  sleeping  nations,  Ye  saints  arise  and  live;  ye 
sinners  stay  and  sleep  until  I  shall  call  again."  (Doctrine 
&  Covenants  43:17,  18.) 

The  Book  of  Mormon  is  explicit  in  description  of  the 
literal  and  universal  resurrection:  "Now,  there  is  a  death 
which  is  called  a  temporal  death;  and  the  death  of  Christ 
shall  loose  the  bands  of  this  temporal  death,  that  all  shall 
be  raised  from  this  temporal  death;  The  spirit  and  the 
body  shall  be  reunited  again  in  its  perfect  form;  both  limb 
and  joint  shall  be  restored  to  its  proper  frame,  even  as  we 
now  are  at  this  time;  and  we  shall  be  brought  to  stand  be- 
fore God,  knowing  even  as  we  know  now,  and  have  a  bright 
recollection  of  all  our  guilt.  Now  this  restoration  shall 
come  to  all,  both  old  and  young,  both  bond  and  free,  both 
male  and  female,  both  the  wicked  and  the  righteous;  and 
even  there  shall  not  so  much  as  a  hair  of  their  heads  be 
lost;  but  all  things  shall  be  restored  to  its  perfect  frame, 
as  it  is  now,  or  in  the  body,  and  shall  be  brought  and  be 
arraigned  before  the  bar  of  Christ  the  Son,  and  God  the 
Father,  and  the  Holy  Spirit,  which  is  one  eternal  God,  to 
be  judged  according  to  their  works,  whether  they  be  good 
or  whether  they  be  evil."  (Alma  11 :42-44.) 


The  Vitality  of  Mormonism 

—  83  — 
RESURRECTION  OF  THE  DEAD 

When  Shall  It  Be? 

eventual  resurrection  of  every  soul  who  has  lived 
and  died  on  earth  is  a  scriptural  certainty.  The 
resurrection  consists  of  a  literal  and  material  reembodi- 
ment  of  spirits,  following  their  post-mortal  experience  in 
the  spirit  world,  whether  this  shall  have  been  the  freedom 
and  joy  of  Paradise  or  the  restraint  and  remorse  of  the 
prison  house.  We  are  destined  to  exist  through  the  eterni- 
ties beyond  the  resurrection  with  spirit  and  body  reunited. 
Only  in  such  union  is  a  fulness  of  glory,  opportunity,  and 
achievement  possible. 

Thus  spake  the  Lord  Jesus  Christ  to  the  Church  in  1833 : 
"For  man  is  spirit.  The  elements  are  eternal,  and  spirit 
and  element,  inseparably  connected,  receiveth  a  fulness  of 
joy.  And  when  separated,  man  cannot  receive  a  fulness  of 
joy."  (Doctrine  and  Covenants  93:33-34.) 

The  word  of  ancient  Scripture  affirms  beyond  any  rea- 
sonable question  or  doubt  that  Jesus  Christ,  who  has  been 
exalted  to  authority  and  power  by  the  side  of  His  and 
our  Eternal  Father,  exists  as  a  Spirit  clothed  in  an  immor- 
talized body  of  flesh  and  bones;  for  in  such  a  body  did  He 
manifest  Himself  after  His  resurrection;  and  in  that  same 
body  did  He  ascend  from  Olivet  in  the  full  sight  of  the 
apostles,  while  angelic  attendants  solemnly  proclaimed: 
"This  same  Jesus,  which  is  taken  up  from  you  into  heaven, 
shall  so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven."  (Acts  1:11.) 

When  the  Savior  does  so  return,  His  body  will  be  found 


Resurrection  of  the  Dead  293 

to  bear  the  marks  of  the  cruel  piercings  received  on  Cal- 
vary; and  He  shall  say:  "These  wounds  are  the  wounds 
with  which  I  was  wounded  in  the  house  of  my  friends.  I 
am  he  who  was  lifted  up.  I  am  Jesus  that  was  crucified. 
I  am  the  Son  of  God."  (Doctrine  and  Covenants  45:52.) 

The  Eternal  Father  is  likewise  a  Spirit  tabernacled  in 
an  immortalized  "body  of  flesh  and  bones  as  tangible  as 
man's."  (Doctrine  and  Covenants  130:22.) 

So  shall  it  be  with  every  one  of  God's  spirit-children  who 
has  been  born  in  flesh ;  he  shall  be  resurrected  in  flesh ;  for, 
through  the  infinite  Atonement,  physical  death  is  but  a 
temporary  separation  of  spirit  from  body. 

But  though  a  fulness  of  joy  eternal  is  possible  only  to 
resurrected  beings,  not  all  shall  find  that  ineffable  hap- 
piness. To  the  contrary,  many  shall  be  consigned  to  an- 
guish and  remorse  unspeakable,  because  of  their  misdeeds 
in  the  body  and  their  unrepentant  state  during  the  period 
of  disembodiment. 

The  resurrection  from  the  dead  was  inaugurated  by 
Christ,  who  had  power  over  death,  and  who  laid  down 
His  body  and  took  it  up  again  as  and  when  He  willed. 
(John  10:17-18.)  Other  resurrections  of  the  righteous 
dead  followed.  (Matt.  27:52-53;  and  Book  of  Mormon,  3 
Nephi  23:9-10.)  This,  the  first  resurrection,  or  that  of  the 
just,  has  been  in  operation  since.  John  the  Baptist,  and 
both  Peter  and  James,  each  of  whom  met  a  martyr's  death, 
have  severally  appeared  upon  the  earth  and  ministered  in 
their  resurrected  bodies  in  these  latter  times.  (Doctrine 
and  Covenants  13;  and  27:8-13.)  In  this  circumstance 
the  continuance  of  service  in  the  Holy  Priesthood,  through 
both  mortal  and  resurrected  beings,  is  profoundly  exempli- 
fied. 

Moroni,  a  Nephite  prophet  who  died  about  420  A.  D., 


294  The  Vitality  of  M  or  monism 

appeared  as  a  resurrected  man  to  Joseph  Smith  in 
and  at  later  times,  and  committed  to  the  latter-day  prophet 
the  original  record  from  which  the  Book  of  Mormon  has 
been  translated.  (See  Pearl  of  Great  Price,  p.  88.) 

Christ  affirmed  that  there  would  be  a  resurrection  of  the 
just  and  a  later  resurrection  of  the  unjust,  or  resurrection 
unto  life  and  damnation,  respectively.  (John  5:29.)  Apos- 
tolic Scriptures  are  definite  in  segregating  individual  resur- 
rections, in  that  every  man  shall  come  forth  "in  his  own 
order"  according  to  worthiness.  (1  Cor.  15:20-23;  Rev. 
20:4-6.) 

The  imminent  but  yet  future  advent  of  Jesus  Christ  is 
to  be  accompanied  by  a  general  resurrection  of  the  just, 
while  the  yet  unregenerate  dead  shall  remain  in  their  unre- 
pentant state  of  duress  until  the  Lord's  blessed  reign  of  a 
thousand  years  on  earth  shall  have  passed.  Then,  in  a 
period  following  shall  come  the  resurrection  of  the  wicked. 

The  Book  of  Mormon  makes  plain  that  the  resurrec- 
tion of  both  just  and  wicked  shall  precede  the  last  judg- 
ment: "And  they  [the  dead]  shall  come  forth,  both  small 
and  great,  and  all  shall  stand  before  his  bar,  being  re- 
deemed and  loosed  from  this  eternal  band  of  death,  which 
death  is  a  temporal  death.  And  then  cometh  the  judgment 
of  the  Holy  One  upon  them."  (Mormon  9:13-14.) 

No  spirit  shall  remain  disembodied  longer  than  he  de- 
serves, or  than  is  requisite  to  accomplish  the  just  and  mer- 
ciful purposes  of  God.  The  resurrection  of  the  just  began 
with  Christ;  it  has  been  in  process  and  shall  continue  till 
the  Lord  comes  in  glory,  and  thence  onward  through  the 
Millennium.  The  final  resurrection,  or  that  of  the  wicked, 
the  resurrection  to  condemnation,  is  to  be  yet  later. 


Reaching  After  the  Dead  295 

-  84  — 
REACHING  AFTER  THE  DEAD 

"Lest  We  Forget" 

Latter-day  Saints  are  deeply  concerned  in  the 
JL  identification  of  their  dead,  back  through  the  genera- 
tions to  the  remotest  extent  possible.  This  is  exemplified 
by  the  persistent  ardor  of  the  people  in  the  compilation 
and  preservation  of  genealogical  records,  the  collating  of 
items  of  lineage,  and  the  formulation  of  true  family  pedi- 
grees, by  which  the  facts  as  to  the  relationship  of  ancestors 
to  posterity  may  be  determined. 

In  this  specific  activity  the  Church  of  Jesus  Christ  of 
Latter-day  Saints  is  not  working  alone;  for  it  is  a  notable 
fact  that  during  the  last  seven  or  eight  decades,  interest 
in  genealogical  matters  has  developed  to  a  degree  thereto- 
fore unknown  in  modern  history.  The  living  are  reaching 
backward  to  learn  of  their  dead.  And  in  this  movement, 
as  in  many  other  distinguishing  features  of  particular 
epochs,  a  power  superior  to  man's  unguided  purpose  is 
operative. 

The  immediate  motive  in  such  undertakings  may  vary 
with  the  individual.  Many,  doubtless,  are  eager  to  trace 
their  pedigree  to  an  illustrious  source  according  to  human 
estimate  of  eminence;  and  of  these  some  find  disappoint- 
ment. As  literature  attests,  many  spurious  pedigrees  have 
been  fabricated.  It  was  probably  against  such  that  Paul 
inveighed  in  his  terse  admonition  to  both  Timothy  (1  Tim. 
1:4)  and  Titus  (3:9)  and  through  them  to  the  Church, 
to  eschew  fables  and  endless  genealogies,  from  the  discus- 
sion of  which  only  contention  would  result. 


#96  The  Vitality  of  Mormonism 

The  Latter-day  Saints  have  a  specific,  and,  indeed,  unique 
purpose  in  genealogical  investigation.  They  seek  not  no- 
bility nor  aristocracy  of  ancestry,  but  the  facts,  let  the 
line  lead  where  it  may ;  and  the  shadow  of  falsification  would 
be  fatal  to  their  object. 

Every  believer  in  individual  existence  beyond  the  grave — 
and  everybody  believes  in  or  fears  the  certainty  of  such 
a  state — hopes  and  yearns  for  the  blessed  condition  we  call 
salvation.  On  the  authority  of  Scripture  the  Church  pro- 
claims that  "through  the  Atonement  of  Christ,  all  mankind 
may  be  saved,  by  obedience  to  the  laws  and  ordinances  of 
the  Gospel";  and  conversely,  that  without  compliance  with 
the  laws  and  ordinances  prescribed  by  Jesus  Christ  no  man 
can  have  place  in  the  Kingdom  of  God. 

Who  can  doubt  this  basal  and  portentous  truth  in  the 
light  of  the  Savior's  definite  and  unqualified  affirmation  to 
the  learned  Jew,  Nicodemus,  respecting  baptism  by  water 
and  of  the  Spirit  (see  John  3:5),  which  requirements  are 
among  the  fundamental  laws  and  ordinances  of  the  Gospel? 

In  His  comprehensive  declaration  our  Lord  made  no  dis- 
crimination of  classes,  drew  no  distinction  between  the  liv- 
ing and  the  dead.  But  what  of  the  unnumbered  hosts  who 
have  lived  and  died  without  a  knowledge  of  the  indispensa- 
bility  of  baptism,  or,  though  they  knew  yet  never  had  op- 
portunity to  be  baptized  by  one  holding  the  authority  of 
the  Holy  Priesthood  to  so  administer?  Are  they  irrecov- 
erably lost?  A  frightful  thought! 

When  Death  is  reaping  so  rank  a  harvest  through  war, 
pestilence,  and  famine,  can  we  bear  to  believe  it? 

What  of  those  beloved  fathers,  husbands,  brothers,  sons 
— yours  or  some  others' — who  have  fallen  on  the  blood- 
drenched  fields  beyond  the  seas — are  they,  because  unbap- 
tized,  to  be  forever  shut  out  from  the  Kingdom  of  God, 


Reaching  After  the  Dead  297 

even  though  they  have  died  martyrs  to  the  cause  of  the 
Divine  purpose  in  the  vindication  of  the  liberties  of  man- 
kind? 

Verily,  No!  The  living  may  be  baptized  for  the  dead, 
as  they  were  in  earlier  dispensations.  Ponder  the  profound 
significance  of  Paul's  climacteric  question  relating  to  the 
actuality  of  the  resurrection:  "Else  what  shall  they  dc 
which  are  baptized  for  the  dead,  if  the  dead  rise  not  at 
all?  Why  are  they  then  baptized  for  the  dead?"  (1  Cor. 
15:29.) 

Those  still  in  the  flesh  may  officiate  vicariously  for  their 
departed  progenitors ;  but  for  this  service  the  genealogy 
of  the  dead  is  indispensable.  Furthermore,  vicarious  ordi- 
nances are  administered  only  in  sacred  Temples,  reared, 
dedicated,  and  maintained  for  this  ministry ;  for  so  the  Lord 
has  directed. 

Hence  the  Latter-day  Saints  are  diligently  seeking  out 
the  records  of  their  dead  and  are  ministering  for  them  in 
holy  Temples.  This  we  hold  to  be  the  bounden  duty  of  the 
living  in  behalf  of  the  departed,  the  discharge  of  which  is 
as  truly  essential  to  our  exaltation  as  to  theirs. 

"For  their  salvation  is  necessary  and  essential  to  our 
salvation,  as  Paul  says  concerning  the  fathers  'that  they 
without  us  cannot  be  made  perfect' ;  neither  can  we  with- 
out our  dead  be  made  perfect."  (Doctrine  and  Covenants 
128:15;  see  also  Hebrews  11:40.) 


The  Vitality  of  M  or  monism 

—  85  — 
THE   HOUSE   OF   THE  LORD 

Why  do  the  Latter-day  Saints  Build  Temples? 

THE  Latter-day  Saints  are  known  and  distinguished 
as  a  Temple-building  people.  They,  in  common  with 
religious  bodies  in  general,  build  houses  of  worship,  which 
for  the  different  sects  range  from  humble  chapels  to  great 
churches,  imposing  synagogs,  spacious  tabernacles  and 
stately  cathedrals;  but  for  none  of  these  edifices  is  the 
claim  advanced  that  they  are  Temples  in  the  true  and  spe- 
cific sense  of  the  term. 

Be  it  remembered  that  Temples  are  not  designed  for 
purposes  of  general  assembly  or  congregational  worship 
as  are  church  buildings  in  general,  but  for  the  administra- 
tion of  sacred  ordinances.  It  is  both  interesting  and  in- 
structive to  note  that  this  characteristic  applies  alike  to 
heathen  temples  and  to  exclusive  sanctuaries  reared  to  the 
name  of  the  true  and  living  God.  In  pagan  temples  of 
olden  time,  the  altar  of  sacrifice  stood  at  the  entrance; 
and  though  devotees  thronged  about  the  altar,  none  but  the 
officiating  priests  were  admitted  to  the  actual  shrine  within 
the  temple  itself. 

So  also  with  the  Tabernacle  of  the  Congregation,  which 
was  a  portable  sanctuary,  constructed  by  the  Israelites  in 
their  migration  from  Egypt;  and  so  with  the  imposing 
Temples  of  Solomon,  Zerubbabel  and  Herod,  in  each  of 
which  were  spacious  courts  enclosed  by  outer  walls,  with 
altar  and  other  equipment,  within  which  courts  the  people 
congregated ;  but  the  sanctuary  itself  was  a  relatively  small 
structure,  reserved  for  the  most  holy  ordinances  and  cere- 


The  House  of  the  Lord  299 

monial  ministry.  Similarly  the  Temples  erected  and  main- 
tained by  the  Latter-day  Saints  are  reserved  for  the  sol- 
emnizing of  sacred  ordinances,  and  are  distinctively  other 
than  meeting-houses  used  for  public  worship. 

True  to  the  Divine  commission  laid  upon  Israel,  the 
Nephite  colonists  erected  a  Temple  on  the  Western  Conti- 
nent as  early  as  570  B.  C.,  about  thirty  years  after  their 
exodus  from  Jerusalem.  The  Book  of  Mormon  informs  us 
that  this  structure  was  patterned  after  the  Temple  of  Solo- 
mon, though  greatly  inferior  in  size  and  splendor.  (2 
Nephi  5:16.) 

The  Latter-day  Saints  build  Temples  because  they  are 
commanded  so  to  do  through  the  direct  word  of  modern 
revelation ;  and  in  this  divinely  imposed  labor  they  recognize 
the  purposes  of  God  with  respect  to  the  salvation  and  pos- 
sible exaltation  of  mankind. 

Through  the  Atonement  wrought  by  Jesus  Christ  the 
eventual  resurrection  of  all  who  have  lived  and  died  is 
assured.  This  deliverance  from  the  power  of  death  is  an 
essential  element  of  Redemption;  and  Christ  is  the  one  and 
only  Redeemer  of  the  race. 

By  compliance  with  the  prescribed  terms  as  embodied  in 
the  Gospel,  men  may  be  saved  from  the  blighting  effects 
of  sin.  This  condition  constitutes  Salvation ;  and  since  pro-' 
vision  therefor  is  made  effective  through  the  Atonement, 
Christ  is  the  one  and  only  Savior  of  the  race. 

Great  and  glorious  as  is  the  boon  of  Redemption  from 
the  grave,  greater  and  more  glorious  as  are  the  conditions 
prescribed  for  the  soul's  Salvation,  the  revealed  Gospel  of 
Jesus  Christ  provides  yet  more  transcendent  blessings  in 
the  plan  for  Exaltation,  whereby  resurrected  man  may  ad- 
vance from  one  stage  of  relative  perfection  to  another,  with 
powers  of  eternal  increase  and  never  ending  progression. 


300  The  Vitality  of  Mormonism 

The  laws  and  ordinances  of  the  Gospel  so  far  as  required 
for  Salvation — specifically  the  individual  exercise  of  saving 
faith  in  the  Lord  Jesus  Christ,  true  repentance,  submission 
to  baptism  by  immersion  at  the  hands  of  one  having  author- 
ity, and  to  the  higher  baptism  of  the  Spirit  by  the  author- 
itative imposition  of  hands  for  the  bestowal  of  the  Holy 
Ghost — these  requirements  may  be  met  and  the  saving  ef- 
fects thereof  secured  by  the  living  without  Temples.  But 
baptism  for  the  dead,  as  also  the  endowments  incident  to 
the  Holy  Priesthood  with  its  boundless  possibilities  of  ad- 
vancement, in  short,  administration  of  the  laws  and  ordi- 
nances of  the  Gospel  of  Christ  requisite  to  Exaltation  in 
the  eternal  worlds,  can  be  solemnized  only  in  Temples 
erected  and  dedicated  for  these  holy  purposes,  for  so  the 
Lord  hath  declared.  See  Doctrine  &  Covenants  124 :28-41. 

As  indicated  above,  Temples  are  not  for  the  benefit  of  the 
living  alone.  Existing  Temples  are  maintained  for  the  sal- 
vation and  exaltation  of  both  living  and  dead;  and  the 
ordinances  administered  therein  in  behalf  of  the  dead  out- 
number many  fold  the  administrations  for  the  living. 

Vicarious  service  for  the  departed  is  peculiar  to  the 
Church  of  Jesus  Christ  of  Latter-day  Saints,  and  rightly 
so,  for  to  this  Church  has  the  commission  for  this  high 
ministry  been  given.  In  the  last  chapter  of  Malachi  we 
find  a  vivid  description  of  the  condition  of  mankind  in  the 
last  days,  and  a  prophecy  of  gladsome  promise.  On  April 
3,  1836,  in  the  first  Temple  erected  in  modern  times,  that 
at  Kirtland,  Ohio,  a  glorious  manifestation  was  given  to 
Joseph  Smith  and  Oliver  Cowdery,  in  the  course  of  which 
Elijah  ministered  in  person  to  the  two  modern  prophets, 
saying : 

"Behold,  the  time  has  fully  come,  which  was  spoken  of 
by  the  mouth  of  Malachi,  testifying  that  he  (Elijah)  should 


The  Second  Death  301 

be  sent  before  the  great  and  dreadful  day  of  the  Lord 
come,  to  turn  the  hearts  of  the  fathers  to  the  children,  and 
the  children  to  the  fathers,  lest  the  whole  earth  be  smitten 
with  a  curse.  Therefore  the  keys  of  this  dispensation  are 
committed  into  your  hands,  and  by  this  ye  may  know  that 
the  great  and  dreadful  day  of  the  Lord  is  near,  even  at  the 
doors."  (Doctrine  &  Covenants  110:14-16.) 

The  requirements  of  the  Gospel  are  universally  appli- 
cable, to  bond  and  free,  to  living  and  dead.  In  the  plenitude 
of  Divine  mercy  provision  is  made  whereby  the  myriads 
who  have  died  without  a  knowledge  of  the  required  condi- 
tions, or  without  opportunity  of  compliance  therewith,  may 
be  ministered  for  by  their  living  posterity.  Thus  the  de- 
parted fathers,  if  they  be  repentant  in  the  spirit  world, 
may  be  made  partakers  of  the  blessings  provided  through 
the  Atonement  of  Christ.  "For  for  this  cause  was  the  gos- 
pel preached  also  to  them  that  are  dead,  that  they  might 
be  judged  according  to  men  in  the  flesh,  but  live  according 
to  God  in  the  spirit."  (1  Peter  4:6.)* 


—  86  — 
THE  SECOND  DEATH 

Spiritual  Banishment  Like  Unto  the  First 

IN  the  Revelation  written  by  John,  the  second  death  is 
referred  to  several  times,  and  always  as  the  dread  fate 
of  the  ungodly  or  wilfully  wicked.     Physical  death  is  asso- 
ciated with  sorrow ;  and  the  anguish  of  bereavement  is  often 
so  deep  that  only  the  assurances  of  immortality  and  the 

*  See  the  author's  "The  House  of  the  Lord,"  333  pp.,  with  illustra- 
tions of  modern  Temples,  The  Deseret  News,  Salt  Lake  City,  Utah. 


302  The  Vitality  of  Mormonism 

certainty  of  a  resurrection  can  effectively  palliate  or  relieve. 
The  mere  mention  or  thought  of  a  second  death  is  horrify- 
ing. What  is  this  frightful  eventuality?  And  is  it  to  be 
the  lot  of  the  many  or  the  few? 

We  have  seen  that  a  means  of  redemption  is  provided 
even  for  those  who  are  cast  into  hell;  and  that  every  soul 
shall  be  resurrected  in  due  time,  whether  he  be  righteous,  or 
foul  with  sin.  The  second  death,  therefore,  whatever  its 
nature  or  extent,  is  a  feature  of  the  final  judgment,  at 
which  each  shall  stand  in  his  resurrected  body  of  flesh  and 
bones  to  receive  the  sentence  of  honor  or  of  shame. 

We  are  without  scriptural  warrant  for  assuming  that  the 
second  death  is  another  separation  of  body  and  spirit,  or 
that  the  spirit  shall  undergo  dissolution  and  cease  to  be. 
The  spirit  of  man  is  eternal ;  and  the  resurrected  body  shall 
be  everlasting.  The  soul  knows  not  annihilation,  neither 
loss  of  personality  in  an  impossible  Nirvana.  You  will  be 
yourself  and  I  myself  throughout  eternity,  with  quickened 
senses,  amplified  powers  of  perception  and  vastly  increased 
capacity  for  happiness  or  suffering.  Neither  heaven  nor 
hell  can  be  gaged  by  the  yard-stick  of  human  conception. 

In  what  then  does  the  second  death  consist?  John  wrote 
of  an  event  following  the  resurrection  of  the  wicked  and 
the  pronouncement  of  judgment:  "And  death  and  hell  were 
cast  into  the  lake  of  fire.  This  is  the  second  death."  (Rev. 
20:14.)  The  "lake  of  fire"  as  elsewhere  explained  by  the 
Revelator  is  the  abode  of  Satan  and  those  over  whom  he 
has  gained  power.  The  second  death  therefore  is  final 
consignment  to  the  dominion  of  Satan,  and,  of  necessity, 
banishment  from  the  presence  of  God  and  Christ. 

The  condition  of  death  that  Adam  brought  immediately 
upon  himself  through  disobedience  was  essentially  a  spiritual 
change,  whereby  he  was  shut  out  from  the  presence  of  God; 


The  Second  Death  803 

and  this  befell  him  in  the  very  day  of  his  transgression,  as  he 
had  been  warned  it  would.  Bodily  death,  though  an  un- 
escapable  result,  was  nevertheless  secondary,  and  was  de- 
ferred until  Adam  had  reached  the  age  of  930  years. 

As  eternal  life  consists  in  knowing  God  and  His  Son  Jesus 
Christ  (John  17:3;  Doctrine  and  Covenants  132:24),  so 
eternal  condemnation  or  spiritual  death  is  essentially  banish- 
ment from  the  Divine  presence,  with  corresponding  for- 
feiture of  glory  and  power  appertaining  to  exaltation.  The 
word  of  latter-day  revelation,  relating  to  Adam's  spiritual 
death,  and  to  the  final  or  as  we  call  it,  the  second  death, 
which  is  reserved  for  the  ungodly,  runs  as  follows :  "Where- 
fore I  the  Lord  God  caused  that  he  should  be  cast  out  from 
the  Garden  of  Eden,  from  my  presence,  because  of  his 
transgression,  wherein  he  became  spiritually  dead,  which  is 
the  first  death,  even  that  same  death,  which  is  the  last 
death,  which  is  spiritual,  which  shall  be  pronounced  upon 
the  wicked  when  I  shall  say,  Depart,  ye  cursed."  (Doctrine 
and  Covenants  29:41.) 

The  Lamanite  prophet,  Samuel,  had  a  clear  understand- 
ing of  the  matter,  as  thus  expressed:  "But  behold,  the 
resurrection  of  Christ  redeemeth  mankind,  yea,  even  all 
mankind,  and  bringeth  them  back  into  the  presence  of  the 
Lord.  Yea,  and  it  bringeth  to  pass  the  condition  of  re- 
pentance, that  whosoever  repenteth,  the  same  is  not  hewn 
down  and  cast  into  the  fire;  but  whosoever  repenteth  not, 
is  hewn  down  and  cast  into  the  fire,  and  there  cometh  upon 
them  again  a  spiritual  death,  yea,  a  second  death,  for  they 
are  cut  off  again  as  to  things  pertaining  to  righteousness." 
(Book  of  Mormon,  Helaman  14:17-18.) 

We  are  assured  that  all  who  win  place  and  part  in  the 
first  resurrection — distinctively  the  resurrection  of  the  just 
— shall  be  exempt  from  the  second  death,  and  shall  find 


304  The  Vitality  of  Mormonism 

their  way  open  to  exaltation  in  the  presence  of  God. 

There  is  a  place  or  condition  of  punishment  even  deeper 
than  hell.  This  is  prepared  for  those  who  have  sinned  most 
grievously,  who  have  received  the  testimony  of  Christ  and 
afterward  wilfully  and  with  consciousness  of  what  they  were 
doing,  have  surrendered  themselves  to  the  power  and  service 
of  Satan.  "They  are  they  who  are  the  sons  of  perdition, 
of  whom  I  say  that  it  had  been  better  for  them  never  to 
have  been  born.  .  .  .  These  are  they  who  shall  go  away  into 
the  lake  of  fire  and  brimstone,  with  the  devil  and  his  angels, 
and  the  only  ones  on  whom  the  second  death  shall  have  any 
power."  (Doctrine  and  Covenants  76:32-37.) 


—  87  — 
ANTIQUITY  OF  THE  GOSPEL 

As  Old  as  Adam 

old  Anglo-Saxon  words  "god"  and  "spel,"  from 
Jl  which  our  Anglicized  term  Gospel  is  a  lineal  descend- 
ant, signified  in  combination  "the  good  news  of  God."  In 
a  theological  sense,  and  indeed  according  to  common  usage, 
"The  Gospel"  is  thus  defined:  "Good  news  or  tidings,  espe- 
cially the  announcement  of  the  salvation  of  men  through 
the  atoning  death  of  Jesus  Christ."  (Stand.  Diet.) 

It  is  noteworthy  that  the  word  does  not  occur  in  the  Old 
Testament,  which  is  usually  regarded  as  the  record,  in  part, 
of  the  Semitic  peoples,  and  of  God's  dealings  with  them 
through  the  medium  of  the  Mosaic  Law.  The  definite 
distinction  between  this  Law  and  the  Gospel  of  Jesus  Christ 
is  strikingly  illustrated  by  the  segregation  of  the  Holy  Bible 
into  Old  and  New  Testaments. 


Antiquity  of  the  Gospel  305 

The  teachings  of  Christ  and  later  those  of  the  Apostles 
emphasized  the  superiority  of  the  Gospel  over  the  Law, 
which  latter  was  likened  by  Paul  to  a  schoolmaster  whose 
function  was  to  discipline,  train  and  instruct,  in  prepara- 
tion for  the  greater  revelation  of  the  Gospel.  See  Gal. 
3:23-29.  These  and  other  kindred  facts  have  led  to  the 
erroneous  assumption  that  the  Gospel  was  first  revealed  to 
mankind  when  Christ  came  in  the  flesh. 

Nevertheless,  the  Gospel,  comprising  not  alone  precepts 
but  the  accompanying  authority  of  the  Holy  Priesthood  to 
administer  ordinances,  was  preached  to  men  in  the  earliest 
period  of  human  history.  The  necessity  of  (1)  faith  in 
the  then  unembodied  but  chosen  and  ordained  Savior  of 
mankind,  (2)  the  indispensability  of  repentance  as  a  means 
leading  to  remission  of  sins,  (3)  the  Divine  requirement 
of  baptism  by  immersion  in  water,  and  (4)  spiritual  baptism 
through  the  power  of  the  Holy  Ghost — which  constitute  the 
fundamental  principles  and  ordinances  of  the  Gospel — was 
preached  and  administered  to  Adam,  the  patriarch  of  the 
race,  and  by  him  to  his  posterity.  Through  a  revelation 
to  Moses  this  is  recorded  of  Adam,  following  the  Fall: 

"And  after  many  days  an  angel  of  the  Lord  appeared 
unto  Adam  saying  ....  Thou  shalt  do  all  that  thou  doest 
in  the  name  of  the  Son,  and  thou  shalt  repent  and  call  upon 
God  in  the  name  of  the  Son  for  evermore.  And  in  that 
day  the  Holy  Ghost  fell  upon  Adam,  which  beareth  record 
of  the  Father  and  the  Son,  saying:  I  am  the  Only  Begotten 
of  the  Father  from  the  beginning,  henceforth  and  for  ever, 
that  as  thou  hast  fallen  thou  mayest  be  redeemed,  and  all 
mankind,  even  as  many  as  will."  (Pearl  of  Great  Price, 
p.  20.) 

As  wickedness  increased  among  men  "God  cursed  the  earth 
with  a  sore  curse  and  was  angry  with  the  wicked,  with  all 


306  The  Vitality  of  Mormonism 

the  sons  of  men  whom  He  had  made.  For  they  would  not 
hearken  unto  His  voice,  nor  believe  on  His  Only  Begotten 
Son,  even  Him  whom  He  declared  should  come  in  the  meridian 
of  time,  who  was  prepared  from  before  the  foundation  of 
the  world.  And  thus  the  Gospel  began  to  be  preached,  from 
the  beginning,  being  declared  by  holy  angels  sent  forth  from 
the  presence  of  God,  and  by  His  own  voice,  and  by  the  gift 
of  the  Holy  Ghost."  (p.  26.) 

The  prophet  Enoch  testified  further:  "But  God  hath 
made  known  unto  our  fathers  that  all  men  must  repent. 
And  He  called  upon  our  father  Adam  by  His  own  voice, 
saying:  ....  If  thou  wilt  turn  unto  me,  and  hearken 
unto  my  voice,  and  believe,  and  repent  of  all  thy  transgres- 
sions, and  be  baptized,  even  in  water,  in  the  name  of  mine 
Only  Begotten  Son,  who  is  full  of  grace  and  truth,  which 
is  Jesus  Christ,  the  only  name  which  shall  be  given  under 
heaven  whereby  salvation  shall  come  unto  the  chidren  of 
men,  ye  shall  receive  the  gift  of  the  Holy  Ghost."  (p.  33). 

Enoch  taught  the  same  Gospel  and  administered  baptism 
to  repentant  believers,  and  Noah,  duly  ordained,  labored 
in  similar  ministry:  "And  it  came  to  pass  that  Noah  con- 
tinued his  preaching  unto  the  people,  saying:  Hearken,  and 
give  heed  unto  my  words.  Believe  and  repent  of  your  sins 
and  be  baptized  in  the  name  of  Jesus  Christ,  the  Son  of 
God,  even  as  our  fathers,  and  ye  shall  receive  the  Holy 
Ghost,  that  ye  may  have  all  things  made  manifest;  and  if 
ye  do  not  this,  the  floods  will  come  in  upon  you ;  nevertheless 
they  hearkened  not."  (p.  48). 

So,  from  Adam  to  the  Deluge,  which  came  because  of  the 
unbelief  and  apostasy  of  the  race,  the  ordinances  of  the 
Gospel  were  known  and  administered.  Reverting  to  Biblical 
Scripture  we  read  that  the  Gospel  was  preached  unto  Abra- 
ham, with  the  assurance  that  all  who  would  abide  therein 


Antiquity  of  the  Gospel  307 

should  be  accounted  as  Abraham's  children.  See  Gal.  3:6- 
18.  Through  the  prophet  Joseph  Smith  a  fuller  account 
of  Jehovah's  promise  to  Abraham  is  given  us,  the  Lord 
saying:  "I  will  bless  them  through  thy  name;  for  as  many 
as  receive  this  Gospel  shall  be  called  after  thy  name,  and 
shall  be  accounted  thy  seed,  and  shall  rise  up  and  bless 
thee,  as  their  father";  and  the  particularity  of  the  blessing 
wherein  all  families  of  the  earth  might  share  through  the 
lineage  of  Abraham  was  to  be  "the  blessings  of  the  Gospel, 
which  are  the  blessings  of  salvation,  even  of  life  eternal." 
(Pearl  of  Great  Price,  p.  58). 

As  Abraham's  posterity  became  sinful,  the  lesser  law, 
which  when  codified  came  to  be  known  as  the  Law  of  Moses, 
was  prescribed  instead  of  the  Gospel,  which  had  been 
preached  aforetime  and  which  was  later  taught  by  the  Lord 
Jesus  Christ.  Following  the  apostolic  administration  apos- 
tasy again  darkened  the  world;  and  now,  in  the  current  or 
last  dispensation,  the  Gospel  has  been  restored  anew  with 
all  its  ancient  authority,  power,  and  blessings.  The  Church 
of  Jesus  Christ  of  Latter-day  Saints  proclaims  these  glad 
tidings  to  the  world.  This  Gospel  is  new  only  in  the  fact 
of  its  restoration  to  earth  according  to  prophecy.  It  is 
the  Gospel  of  Jesus  Christ,  which  was  preached  to  and  by 
Adam,  Enoch,  Noah,  Abraham  and  a  host  of  other  men  of 
God  who  ministered  anciently;  it  is  the  Gospel  that  was 
taught  by  the  Savior  Himself  and  by  His  Apostles ;  it  is  the 
Eternal  Gospel  brought  again  to  earth  in  preparation  for 
the  advent  of  the  Lord  Jesus  Christ. 


308  The  Vitality  of  Mormonism 

—88— 
THE  ORIGIN  OF  SACRIFICE 

Coeval  with  the  Race 

THAT  the  offering  of  material  things  as  sacrifices  to 
Deity  dates  from  Adamic  days  is  attested  in  Genesis 
4 :3-5,  wherein  we  read  that  both  Cain  and  Abel  made  offer- 
ings unto  the  Lord.  The  Biblical  record  shows  that  the 
practise  continued  to  and  beyond  the  Deluge,  and  through- 
out the  patriarchal  and  Mosaic  dispensations  among  the 
Semitic  peoples,  who  were  distinguished  as  Jehovah  wor- 
shipers. Non-scriptural  history  is  no  less  definite  in  making 
the  sacrifice  of  animals  an  essential  feature  of  pagan  cere- 
monial, even  in  the  earliest  times  of  which  we  have  account. 
That  Noah,  Abraham,  Jacob  and  other  patriarchs  and 
prophets  builded  altars  and  sacrificed  thereon  is  admitted  by 
all  to  whom  the  Holy  Bible  is  authentic ;  and  the  Mosaic  code 
regulated  the  ordinance  of  sacrifice  while  silent  as  to  its 
origin  or  even  its  establishment  in  Israel. 

That  pagan  sacrifices  were  originally  in  imitation  of  the 
Semitic  practise  is  highly  probable,  though  both  may  have 
been  derived  from  a  common  and,  as  generally  regarded,  a 
prehistoric  pattern.  This  conception  is  no  whit  weakened 
by  the  corruptions  and  abominations  incident  to  heathen 
idolatry,  which  reached  the  extreme  of  atrocity  in  the  im- 
molation of  human  victims  on  the  altars  of  defilement  and 
sacrilege;  for,  without  the  directing  and  restraining  power 
of  Divine  revelation,  unauthorized  innovations  and  unholy 
extremes  were  inevitable. 

Israelitish  sacrifices  may  be  conveniently  classified  as 
bloody  and  bloodless,  the  former  comprising  all  offerings 


The  Origm  of  Sacrifice  309 

involving  the  ceremonial  slaughter  of  animals,  and  the  latter 
consisting  in  the  offering  of  vegetables  or  their  manufactured 
products.  The  bloody  sacrifices  were  early  associated  with 
the  idea  of  expiation,  or  propitiation  for  sin,  the  offerer, 
whether  an  individual  or  the  community  as  a  whole,  acknowl- 
edging guilt  and  craving  propitiation  through  the  death  of 
the  animal  made  to  serve  as  proxy  for  the  human  offender. 

The  animal  victim  intended  for  sacrificial  death  had  to 
be  chosen  in  accordance  with  specific  requirements.  Thus, 
it  was  to  be  of  the  class  designated  as  clean,  and  within  this 
class  only  domestic  cattle  and  sheep  and  certain  birds — 
pigeons  and  turtle-doves — were  acceptable.  Furthermore, 
it  was  essential  that  the  selected  animal  be  without  physical 
defect  or  blemish;  and  thus  all  that  were  deformed,  maimed 
or  diseased  were  absolutely  excluded.  Physical  defects  were 
held  as  typical  of  spiritual  blemish,  or  sin ;  and  "God  cannot 
look  upon  sin  with  the  least  degree  of  allowance." 

These  requirements  of  relative  perfection  on  the  part  of 
the  victim  were  in  accord  with  the  fact  that  the  slaughter  of 
animals  as  a  priestly  rite  by  Divine  direction  was  in  pre- 
figurement  of  the  then  future  sacrifice  of  the  Christ  Himself, 
whose  atoning  death  would  mark  the  consummation  of  His 
ministry  in  mortality.  While  the  animal  victims  slain  on 
Israel's  altars  figuratively  bore  the  sins  of  the  people,  who 
by  their  observance  of  the  sacrificial  rite  sought  propitiation 
for  their  offenses,  or  reconciliation  with  God,  from  whom 
they  had  become  estranged  through  transgression,  Jesus 
Christ  actually  bore  the  burden  of  sin  and  provided  a  way 
for  a  literal  reconciliation  of  sinful  man  to  God.  The  prin- 
cipal sacrifice  in  the  Mosaic  dispensation  was  that  of  the 
Passover;  and  the  superseding  of  the  type  by  the  actual  is 
forcefully  expressed  by  Paul:  "For  even  Christ  our  pass- 
over  is  sacrificed  for  us."  (1  Cor.  5:7.) 


310  The  Vitality  of  Mormonism 

Theologians,  Bible  scholars  generally,  and  ethnologists 
as  well,  admit  the  absence  of  all  record  both  in  the  Bible  and 
in  profane  history  concerning  the  origin  of  sacrifice.  The 
writer  of  the  article  "Sacrifice"  in  one  of  our  Bible  Diction- 
aries (Cassell's),  which  article  is  in  line  with  other  learned 
commentaries,  says,  following  an  array  of  facts :  "On  these 
and  other  accounts  it  has  been  judiciously  inferred  that 
sacrifice  formed  an  element  in  the  primeval  worship  of  man ; 
and  that  its  universality  is  not  merely  an  indirect  argument 
for  the  unity  of  the  human  race,  but  an  illustration  and  con- 
firmation of  the  first  inspired  pages  of  the  world's  history. 
The  notion  of  sacrifice  can  hardly  be  viewed  as  a  product 
of  unassisted  human  nature,  and  must  therefore  be  traced 
to  a  higher  source  and  viewed  as  a  Divine  revelation  to  primi- 
tive man." 

That  "Divine  revelation  to  primitive  man"  is  now  before 
the  world;  and  the  much-talked-of  historical  difficulty  as  to 
the  origin  of  sacrificial  rites  is  definitely  solved  by  revelation 
from  God  to  man  in  the  current  age,  whereby  parts  of  the 
ancient  Scriptures  not  contained  in  the  Bible  have  been  re- 
stored to  human  knowledge.  As  the  natural  and  inevitable 
consequence  of  his  transgression,  Adam  forfeited  the  high 
privilege  of  holding  direct  and  personal  association  with 
God.  In  his  fallen  state  the  man  was  commanded  by  the 
voice  of  the  Lord  to  offer  in  sacrifice  the  firstlings  of  his 
flocks. 

"And  after  many  days  an  angel  of  the  Lord  appeared 
unto  Adam,  saying :  Why  dost  thou  offer  sacrifices  unto  the 
Lord?  And  Adam  said  unto  him :  I  know  not,  save  the  Lord 
commanded  me.  And  then  the  angel  spake,  saying:  This 
thing  is  a  similitude  of  the  sacrifice  of  the  Only  Begotten  of 
the  Father,  which  is  full  of  grace  and  truth.  Wherefore, 
thou  shalt  do  all  that  thou  doest  in  the  name  of  the  Son,  and 


Simplicity  of  the  Gospel  311 

thou  shalt  repent  and  call  upon  God  in  the  name  of  the  Son 
for  evermore."     (Pearl  of  Great  Price,  p.  20.) 

This,  then,  was  the  origin  of  the  sacrificial  ordinance  on 
earth.  Its  purport  as  the  prototype  of  the  atoning  death 
of  the  Lord  Jesus  Christ,  to  be  effected  approximately  four 
millenniums  later,  was  revealed  to  Adam,  who,  through  obe- 
dience, attained  salvation.  With  the  Savior's  sacrificial 
death  the  significance  of  animal  sacrifices  was  superseded  as 
part  of  the  Israelitish  ritual.  The  law  of  sacrifice  is  still 
operative  however;  and  the  acceptable  offering  is  thus 
specified  in  the  present  age:  "Thou  shalt  offer  a  sacrifice 
unto  the  Lord  thy  God  in  righteousness,  even  that  of  a 
broken  heart  and  a  contrite  spirit."  (Doctrine  &  Cove- 
nants 59:8.) 

—89— 
SIMPLICITY  OF  THE  GOSPEL 

None  Need  Err  Therein 

SALVATION  of  the  soul  consists  essentially  in  the  attain- 
ment of  a  state  of  blessedness  beyond  the  grave,  and 
therefore  comprises  immunity  from  the  penalties  incident  to 
condemnation.  Both  salvation  and  condemnation  involve 
graded  conditions,  or  degrees,  every  soul  receiving  accord- 
ing to  his  just  deserts,  based  on  his  works  done  in  the  flesh, 
be  they  good  or  evil. 

Our  individual  status  in  the  hereafter,  both  during  the 
period  of  disembodiment  and  in  the  resurrection  from  bodily 
death,  will  be  determined  by  the  record  of  our  earthly  life, 
which  will  be  fully  declared  by  what  we  actually  are.  In  the 
judgment  of  souls  conflict  of  testimony  or  evidence  will  be 
impossible.  Every  fact  bearing  upon  our  condition  of 


318  The  Vitality  of  Mormonism 

worthiness  or  guilt,  of  cleanliness  through  righteousness  or 
defilement  through  sin,  will  be  known. 

To  each  of  these  asseverations  the  Holy  Scriptures  of 
both  former  and  current  time  bear  abundant  and  unequivo- 
cal testimony.  The  same  high  and  unimpeachable  authority, 
embodying  the  very  words  of  Divine  decree,  declares  that 
only  by  obedience  to  the  laws  and  ordinances  of  the  Gospel 
of  Jesus  Christ  is  salvation  in  the  Kingdom  of  God  possible 
unto  man. 

Consider  the  fundamental  rite,  which  is  baptism.  The 
words  of  the  Christ  to  the  timid  but  truth-seeking  rabbi  of 
Jerusalem  are  as  free  from  ambiguity  as  language  makes 
possible :  "Verily,  verily,  I  say  unto  thee,  Except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God."  (John  3 :5.) 

This  solemn  affirmation  was  made  to  Nicodemus  at  the 
time  of  great  excitement  and  controversy  in  Judea  and 
neighboring  provinces  over  the  activities  of  John  the  Bap- 
tist, who  was  boldly  preaching  the  necessity  of  baptism  at 
his  own  hands  as  of  one  having  particular  authority,  and 
who  was  administering  baptism  by  immersion  to  all  repent- 
ant applicants.  John  further  declared  that  the  watery 
baptism  in  which  he  officiated  would  be  followed  by  a  higher 
endowment  to  be  administered  by  a  Mightier  One  than  him- 
self, and  this  he  designated  the  baptism  of  fire  and  the  Holy 
Ghost.  Our  Lord's  declaration  to  the  uninformed  "master 
of  Israel"  set  the  seal  of  an  authority  higher  than  John's 
on  the  absolute  necessity  of  baptism  as  conditioning  man's 
attainment  of  salvation. 

The  crucified  and  resurrected  Christ  left  this  parting  com- 
mand and  commission  with  the  Apostles :  "Go  ye  therefore, 
and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost"  (Matt. 


Simplicity  of  the  Gospel  818 

28:19);  and  further  declared:  "He  that  believeth  and  is 
baptized  shall  be  saved;  but  he  that  believeth  not  shall  be 
damned."  (Mark  16:16.) 

To  the  Nephite  branch  of  the  Israelitish  stock  on  the 
American  continent  the  Lord  taught  the  same  doctrine  in 
language  and  style  as  simple  as  before:  "And  again  I  say 
unto  you,  Ye  must  repent,  and  be  baptized  in  my  name,  and 
become  as  a  little  child,  or  ye  can  in  no  wise  inherit  the  king- 
dom of  God."  (Book  of  Mormon,  3  Nephi  11 :38.)  In  full 
harmony  with  these  ancient  injunctions,  the  Lord  has  said 
to  the  Church  in  the  present  dispensation:  "Go  ye  into  all 
the  world,  preach  the  gospel  to  every  creature,  acting  in  the 
authority  which  I  have  given  you,  baptizing  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  And 
he  that  believeth  and  is  baptized  shall  be  saved,  and  he  that 
believeth  not  shall  be  damned."  (Doctrine  &  Covenants 
68:8,9.) 

Could  Scripture  be  simpler  or  plainer?  Without  baptism 
administered  by  the  requisite  authority,  salvation  in  the 
Kingdom  of  God  is  impossible,  else  the  Word  of  God  is  void. 
But  baptism  to  be  effective  must  be  preceded  by  repentance 
of  sin.  When  unrepentant  sinners  came  to  John  the  zealous 
Baptist  denounced  them  in  stinging  epithet  as  a  "generation 
of  vipers"  and  laid  upon  them  the  condition  to  make  them- 
selves acceptable  by  bringing  forth  fruits  meet  for  repen- 
tance. 

But  to  repent  of  sin  in  humility  and  contrition,  with  the 
earnest  purpose  and  soulful  desire  of  making  amends  for 
offenses  done  and  thereby  to  become  reconciled  with  and 
acceptable  to  God,  one  must  have  unqualified  trust  and  faith 
in  Him.  The  basal  principles  and  fundamental  ordinances 
of  the  Gospel,  through  which  alone  the  saving  efficacy  of  the 
Atonement  wrought  by  Jesus  Christ  is  made  certain  in  as- 


The  Vitality  of  Mormonism 

suring  individual  salvation,  are  ranged  in  the  following 
order,  as  the  Scriptures  prove:  (1)  Faith  in  God  the  Eter- 
nal Father,  and  in  His  Son  Jesus  Christ  as  the  Redeemer 
and  Savior  of  humankind,  and  in  the  Holy  Ghost;  (8)  re- 
pentance in  full  purpose  of  heart — active,  vital  repentance 
that  shall  lead  and  impel  to  good  works  and  renun- 
ciation of  sin;  (3)  baptism  by  immersion  in  water;  and 
(4)  bestowal  of  the  Holy  Ghost  through  the  laying  on  of 
hands — both  ordinances  being  administered  by  men  duly 
authorized  to  officiate  by  ordination  to  the  Holy  Priesthood. 
The  man  of  thoughtful  mind  and  contrite  heart  cannot 
fail  to  find  inexpressible  comfort  and  profound  cause  for 
devout  thanksgiving  and  praise  through  contemplating 
God's  infinite  mercy  in  having  made  so  simple  and  easy  these 
indispensable  conditions  of  salvation.  Had  the  terms  been 
such  as  only  vast  wealth  could  meet,  or  the  requirements  so 
intricate  or  strenuous  that  great  physical  strength  or  high 
intellectual  ability  were  necessary  to  accomplish  the  feat  of 
compliance,  then  indeed  the  mortal  or  fallen  state  of  the 
race  would  be  deplorable  beyond  conception;  and,  withal, 
justice  would  be  eliminated  from  the  category  of  Deity's  at- 
tributes. But  lo!  The  Gospel  plan  is  so  simple  that  the 
child  may  comprehend,  and  he  that  runs  may  read. 


—90— 
THE  WILL  OF  GOD 

Though  Opposed,  Yet  Eventually  Supreme 

DO  you  believe  that  "whatever  is  is  right"?  I  do  not;  I 
cannot  believe  it.     If  right  means   accordance  with 
the  will  of  God  surely  there  is  much  wrong  in  the  world. 


The  Will  of  God  815 

But,  it  is  argued,  God  is  omnipotent,  and  therefore  has 
power  to  direct  all  things  as  He  wills.  Granted.  Never- 
theless both  scriptural  and  secular  history,  as  also  the  tur- 
bulent course  of  current  events  combine  to  show  that  trans- 
gression of  Divine  law  is  as  old  as  the  race,  and  as  persist- 
ent. 

God  has  given  to  man  agency  and  liberty  of  action.  It 
is  the  will  of  God  that  this  birthright  of  human  freedom 
shall  be  inviolate ;  but  it  is  contrary  to  the  Divine  intent  that 
man  shall  abuse  his  agency,  and  misconstrue  his  liberty  as 
license  for  wrong-doing.  And  as  with  the  individual,  so  with 
communities  and  nations. 

In  the  course  of  Israel's  troubled  journey  from  Egypt, 
where  they  had  dwelt  as  in  a  "house  of  bondage,"  to  Canaan 
the  land  of  their  promised  inheritance,  the  Lord  gave  them 
many  laws  and  established  ordinances,  with  promise  of  bless- 
ing for  compliance,  and  warning  of  calamity  if  they  proved 
disobedient.  As  the  sacred  record  progresses,  the  fact  is 
made  plain  that  Israel  had  chosen  the  evil  alternative,  for- 
feiting the  blessings  and  reaping  the  curses. 

In  the  days  of  Samuel  the  Israelites  clamored  for  a  king. 
They  were  tired  of  the  theo-democracy  under  which  they 
had  prospered,  and  wanted  to  be  "like  all  nations,"  a  mon- 
archy, with  a  king  wearing  a  crown,  swaying  a  scepter,  and 
sitting  enthroned  in  state.  Read  1  Samuel,  chapter  8.  This 
condition  had  been  foreseen  and  foretold:  nevertheless  the 
people  erred  in  their  demand,  and  the  Lord  yielded  under 
protest.  There  is  real  pathos  in  His  words  to  the  prophet : 
"They  have  not  rejected  thee,  but  they  have  rejected  me, 
that  I  should  not  reign  over  them."  They  had  their  king, 
and  a  long  succession  of  monarchs,  some  of  whom  proved  to 
be  veritable  tyrants,  and  the  people  groaned  under  the  op- 
pression against  which  they  had  been  forewarned. 


816  The  Vitality  of  Mormonism 

Was  it  the  will  of  God,  think  you,  that  Israel  should  sin? 
Can  it  be  the  Divine  will  that  any  man  or  nation  shall  come 
under  the  thrall  of  iniquity?  Is  it  the  will  of 'God  that  man 
shall  make  of  himself  a  drunken  sot,  with  reason  dethroned, 
and  naught  but  his  brutish  passions  alert?  Or  that  man 
shall  oppress  his  fellows  by  unrighteous  dominion,  robbing 
them  of  the  rights  upon  which  God  Himself  refuses  to  in- 
fringe even  though  those  rights  be  grossly  misused  ?  Is  it  the 
will  of  God  that  woman's  virtue  shall  be  bartered  for  gold, 
and  that  vice  shall  stalk  unchallenged  through  the  world? 

To  hold  that  these  abominations  accord  with  the  Divine 
will  is  to  make  God  responsible  for  them,  and  therefore  the 
author  of  sin.  The  very  thought  is  blasphemous. 

God's  omnipotence  is  manifest  in  the  over-ruling  by  which 
eventual  good  results  from  immediate  evil.  The  crime  of 
the  ages,  consummated  on  the  slopes  of  Calvary,  has  proved 
to  be  the  means  of  salvation  to  the  world ;  but  the  awful  guilt 
of  the  betrayal,  of  the  false  testimony  and  the  crucifixion  is 
no  whit  diminished  by  the  glorious  outcome. 

Through  the  successive  captivities  and  the  general  disper- 
sion of  Israel,  which  came  as  the  consequence  of  infidelity  to 
Jehovah,  a  knowledge  of  the  true  and  living  God  has  been 
diffused  among  even  benighted  and  idolatrous  peoples.  And 
thus  the  nation's  calamity  has  been  made  to  serve  Divine 
purposes. 

I  cannot  look  upon  the  frightful  carnage  and  inhuman 
atrocities  of  the  world  war  as  a  manifestation  of  the  direct 
will  of  God.  This  dreadful  conflict  was  brought  on  through 
lust  of  power  and  greed  of  gain.  It  sprang  from  an  unholy 
determination  to  rob  mankind  of  God-given  rights,  and  to 
subject  the  race  to  autocratic  domination.  It  is  a  repetition 
of  the  issue  at  stake  in  the  primeval  struggle,  when  Michael, 
the  champion  of  free  agency,  led  his  hosts  against  Lucifer's 


God's  Foreknowledge  817 

myrmidons,  who  sought  to  rule  by  might.  (  See  Rev.  12 :7-9.) 
In  the  free  exercise  of  agency  and  the  right  of  decision 
our  nation  deliberately  and  solemnly  entered  the  great  con- 
flict in  the  interests  of  righteousness.  Out  of  the  seething 
carnage  shall  crystallize  the  lustrous  gems  of  peace  and  the 
liberties  of  men;  and  thus  enriched  the  world  shall  be  the 
more  prepared  to  receive  the  Christ,  whose  coming  is  near, 
and  whose  dominion  shall  be  holy,  whereby  the  rights  of  all 
men  shall  be  respected  and  assured. 

God's  power  and  glory  shall  be  manifest  in  eventual  vic- 
tory for  the  right,  and  in  the  good  that  shall  spring  from 
present  evil.  But  in  the  eternal  accounting,  responsibility 
for  the  crime  whereby  war  was  precipitated  shall  weigh 
upon  the  man,  men,  nation  or  nations  who  did  the  devil's 
bidding  in  the  attempt  to  enthrall  mankind. 

Thus  the  hand  of  God  is  potent  in  the  furtherance  of 
right;  and  though  His  will  be  violated  and  His  command- 
ments transgressed,  evil  shall  be  followed  by  good.  Divine 
displeasure  is  directed  against  all  "who  confess  not  His  hand 
in  all  things,  and  obey  not  His  commandments."  (Doctrine 
&  Covenants  59:21.) 

—91— 
GOD'S  FOREKNOWLEDGE 

Not  a  Determining  Cause 

ROPHECY  is  one  of  the  specified  gifts  of  the  Spirit, 
and  one  of  the  distinguishing  graces  of  the  Church  of 
Christ.  If  there  be  prophecy  there  must  be  prophets,  men 
through  whom  the  purposes  of  God  are  made  known  to  the 
people  at  large.  Prediction  of  events  more  or  less  remotely 
future  is  a  prophetic  function,  though  constituting  but  part 
of  the  gift  of  prophecy. 


P 


318  The  Vitality  of  Mormonism 

Divine  revelation  of  what  is  to  come  is  proof  of  fore- 
knowledge. God,  therefore,  knows,  and  has  known  from  the 
beginning,  what  shall  be,  even  to  the  end  of  the  world.  The 
transgression  of  Adam  was  foreknown,  even  before  the  man 
was  embodied  in  flesh;  and  because  of  the  results  entailed 
upon  humankind  a  Redeemer  was  chosen,  even  "the  Lamb 
slain  from  the  foundation  of  the  world."  The  earthly  life, 
ministry,  and  sacrificial  death  of  the  Savior  were  all  fore- 
seen, and  their  certainty  was  declared  by  the  mouths  of  hol$r 
prophets. 

The  apostasy  of  the  Primitive  Church,  the  long  centuries 
of  spiritual  darkness,  the  restoration  of  the  Gospel  in  these 
latter  days  in  a  land  specifically  prepared  as  the  abode  of 
a  liberty-loving  nation — each  of  these  epoch-marking  events 
was  known  to  God,  and  by  Him  was  revealed  through  proph- 
ets empowered  to  speak  in  His  name. 

But  who  will  venture  to  affirm  that  foreknowledge  is  a  de- 
termining cause?  God's  omniscience  concerning  Adam  can- 
not reasonably  be  considered  the  cause  of  the  Fall.  Adam 
was  free  to  do  as  he  chose  to  do.  God  did  not  force  him  to 
disobey  the  Divine  command.  Neither  did  God's  knowledge 
compel  false  Judas  to  betray  the  Christ,  nor  the  recreant 
Jews  to  crucify  their  Lord. 

Surely  the  omniscience  of  God  does  not  operate  to  make 
of  men  automatons ;  nor  does  it  warrant  the  superstition  of 
fatalism.  The  chief  purpose  of  earth  life,  as  a  stage  in  the 
course  of  the  soul's  progression,  would  be  nullified  if  man's 
agency  was  after  all  but  a  pretense,  and  he  a  creature  of 
circumstance  compelled  to  do  as  he  does. 

A  mortal  father  who  knows  the  weaknesses  and  frailties  of 
his  son  may  by  reason  of  that  knowledge  sorrowfully  pre- 
dict the  calamities  and  suffering  awaiting  his  wayward  boy. 
He  may  foresee  in  that  son's  future  a  forfeiture  of  blessings 


God's  Foreknowledge  319 

that  could  be  won,  loss  of  position,  self-respect,  reputation, 
character,  and  honor.  Even  the  dark  shadows  of  a  felon's 
cell  and  the  night  of  a  drunkard's  grave  may  loom  in  the 
visions  of  that  fond  father's  soul.  Yet,  convinced  by  experi- 
ence of  the  son's  determination  to  follow  the  path  of  sin, 
he  foresees  the  dread  developments  of  the  future,  and  writhes 
in  anguish  because  of  his  knowledge. 

Can  it  be  truthfully  said  that  the  father's  foreknowledge 
is  even  a  contributory  cause  of  the  evil  life  of  his  boy?  To 
so  hold  is  to  say  that  a  neglectful  parent,  who  will  not 
trouble  himself  to  study  the  character  of  his  son,  who  shuts 
his  eyes  to  sinful  ways,  and  rests  in  careless  indifference  as 
to  the  probable  future,  will  by  his  very  heartlessness  benefit 
the  boy,  because  the  father's  lack  of  forethought  diminishes 
the  son's  tendency  toward  dereliction. 

By  way  of  further  illustration,  consider  the  man  versed 
in  meteorology,  who  by  due  consideration  of  temperature, 
air-pressure,  humidity,  and  other  essential  data,  is  able  to 
forecast  weather  conditions.  He  speaks  with  the  assurance 
of  long  experience  in  foretelling  a  storm.  The  storm  comes, 
bringing  benefit  or  injury,  contributing  to  the  harvest  per- 
haps or  destroying  the  ripening  grain ;  but,  whether  it  be  of 
good  or  ill  effect,  can  he  who  prophesied  of  the  approaching 
storm  be  held  accountable  for  its  coming? 

It  may  be  argued,  however,  that  in  these  illustrative  in- 
stances neither  the  mortal  parent  nor  the  human  forecaster 
had  power  to  alter  the  respective  course  of  events,  while 
God  can  direct  and  over-rule  as  He  wills.  But,  be  it  re- 
membered that  God  has  granted  agency  unto  His  children, 
and  does  not  control  them  in  its  exercise  by  arbitrary  force. 
He  impels  no  man  toward  sin ;  He  compels  none  to  righteous- 
ness. 


320  The  Vitality  of  Mormonlsm 

The  Father  of  our  spirits  has  a  full  knowledge  of  the  na- 
ture and  disposition  of  each  of  His  children,  a  knowledge 
gained  by  observation  and  experience  in  the  long  ages  of  our 
primeval  childhood,  when  we  existed  as  unembodied  spirits, 
endowed  with  individuality  and  agency — a  knowledge  com- 
pared with  which  that  gained  by  earthly  parents  through 
experience  with  their  children  in  the  flesh  is  infmitesimally 
small.  In  that  surpassing  knowledge  God  reads  the  future 
of  child  and  children,  of  men  individually  and  of  men  col- 
lectively. He  knows  what  each  will  do  under  given  condi- 
tions, and  sees  the  end  from  the  beginning.  His  foreknowl- 
edge is  based  on  intelligence  and  reason.  He  foresees  the 
future  of  men  and  nations  as  a  state  that  naturally  and 
surely  will  be ;  not  as  a  state  of  things  that  must  be  because 
He  has  arbitrarily  willed  that  it  shall  be. 

"Known  unto  God  are  all  his  works  from  the  beginning  of 
the  world."  (Acts  15:18.) 

He  willed  and  decreed  the  mortal  state  for  His  spirit  off- 
spring, and  prepared  the  earth  for  their  schooling.  He  pro- 
vided all  the  facilities  necessary  to  their  training,  and  thus 
proclaimed  His  purpose: 

"For  behold,  this  is  my  work  and  my  glory — to  bring  to 
pass  the  immortality  and  eternal  life  of  man."  (Pearl  of 
Great  Price,  p.  7.) 

— 93— 
ARE  MEN  CREATED  EQUAL? 

Individualism  is  Eternal 

DEMOCRACY  holds  as  a  distinguishing  and  fundamental 
principle    the    recognition    of    individual    rights    and 
privileges.    The  living  units  of  a  democratic  system  are  citi- 


Are  Men  Created  Equal?  821 

zens,  not  subjects.  Before  the  law,  so  far  as  it  be  admin- 
istered in  justice,  all  citizens  are  on  a  plane  of  equality.  In 
the  exercise  of  the  elective  franchise,  for  example,  the  ballot 
of  the  poor  man,  the  unscholarly,  the  weak,  sick  or  maimed, 
counts  just  as  much  as  that  of  the  millionaire,  the  university 
graduate,  or  the  athlete.  All  this  is  inherent  in  democracy 
as  a  political  system.  If  through  corrupt  administration  a 
citizen  suffers  deprivation  of  his  rights,  the  fault,  grievous 
though  ti  be,  is  not  chargeable  to  the  system  but  to  the 
officials  who  have  misused  the  authority  delegated  to  them. 

In  this  sense  it  is  affirmed  in  the  Declaration  of  Independ- 
ence, as  the  first  of  the  truths  therein  set  forth  as  self-evi- 
dent, and  as  assuring  to  all  their  inalienable  rights  "that  all 
men  are  created  equal;"  and  in  this  sense  the  affirmation  is 
irrefutable.  No  other  foundation  could  support  a  stable 
structure  of  government  by  the  people. 

But  it  is  manifest  folly  to  carry  this  conception  of  the 
legal  equality  of  citizenship  to  the  extreme  of  assuming  that 
all  men  are  alike  in  capacity,  ability,  or  power.  As  long  as 
mankind  live  in  communities  there  will  be  leaders  and  fol- 
lowers, men  of  prominence,  and  of  necessity  others  who 
are  relatively  obscure,  men  of  energy  and  idlers,  and  conse- 
quently masters  and  servants. 

Doubtless  much  of  the  existing  disparity  among  men,  such 
as  the  inequitable  distribution  of  wealth,  the  unrighteous  ac- 
quisition of  power  and  its  iniquitous  exercise,  is  pernicious 
— evil  in  the  sight  of  God  and  ominously  wrong  under  the 
laws  of  man.  Nevertheless,  attempts  to  right  such  wrongs 
by  illegal  force,  and  to  establish  a  false  equality  by  promis- 
cuously taking  from  one  to  give  to  another,  tend  toward  dis- 
ruption and  anarchy. 

We  are  confronted  by  this  profound  fact:  Individualism 
is  an  attribute  of  the  soul,  and  as  truly  eternal  as  the  soul 
itself. 


The  Vitality  of  Mormonism 

(1)  In  the  unembodied,  preexistent  or  antemortal  state, 
we  were  decidedly  unequal  in  capacity  and  power. 

(2)  We  know  we  are  not  equal  here  in  the  world  of  mor- 
tals. 

(3)  Assuredly  we  shall  not  be  equal  after  death,  either  in 
the  intermediate  state  of  disembodiment  or  beyond  the  resur- 
rection. 

We  read  that  Jeremiah  was  chosen  from  among  his  fel- 
lows and  ordained  before  he  was  born  to  be  a  prophet  unto 
the  nations  ( Jer.  1 :5)  ;  and  a  similar  fore-ordination  is  in- 
dicated by  Isaiah  (49:1,  5.)  Abraham  definitely  avers  that 
among  the  unembodied  spirits  there  were  differences,  some 
were  noble  and  great  and  others  less  adapted  to  the  duties 
of  rulership :  "Now  the  Lord  had  shown  unto  me,  Abraham, 
the  intelligences  that  were  organized  before  the  world  was; 
and  among  all  these  there  were  many  of  the  noble  and  great 
ones.  And  God  saw  these  souls  that  they  were  good,  and 
he  stood  in  the  midst  of  them,  and  he  said:  These  I  will 
make  my  rulers."  (Pearl  of  Great  Price  p.  65-66.) 

The  God  of  spirits  recognized  particular  qualifications  in 
some,  and  selected  them  to  be  leaders  among  men.  Let  us 
not  assume  that  the  "rulers"  thus  divinely  chosen  are  neces- 
sarily those  whom  men  would  later  elect  to  be  their  leaders. 
Many  of  God's  great  ones  have  been  and  are  counted  among 
the  despised  of  earth.  So  it  was  with  the  Christ  Himself, 
and  so  with  many  of  His  prophets,  apostles  and  revelators 
unto  mankind. 

Born  into  the  flesh  with  diverse  capacities,  subjected 
here  to  varied  environment,  which  may  be  favorable  or  op- 
posed to  the  development  of  inherent  tendencies  toward  either 
good  or  evil,  we  as  a  race  are  creatures  of  disparity,  in- 
equality, and  heterogeneous  circumstance.  But  all  color  of 
injustice  disappears  in  the  light  of  assurance  that,  in  the 


Are  Men  Created  Equal?  383 

judgment  of  souls,  every  condition  shall  be  weighed  in  the 
accurate  balances  of  Justice  and  Mercy. 

But  what  of  the  hereafter — shall  we  not  be  made  equal 
there?  Not  in  the  sense  that  our  individuality  shall  be 
subverted  or  radically  changed.  We  shall  find  beyond  more 
gradations  in  society  than  we  have  ever  known  on  earth. 
But  the  basis  of  classification  will  be  essentially  different. 
Here  we  are  rated  according  to  what  we  have — of  wealth, 
learning,  political  or  other  influence  due  to  circumstance ; 
there  we  shall  find  our  place  according  to  what  we  really 
are. 

Ponder  the  significance  of  our  Lord's  assurance  of  the 
"many  mansions"  in  the  Father's  kingdom  (John  14:1-3) 
and  consider  Paul's  summary  of  varied  glories.  (1  Cor. 
15:40-41.) 

Through  later  Scripture  we  are  told  of  distinct  king- 
doms or  worlds  of  graded  order,  comparable  to  the  sun, 
moon,  and  stars  respectively.  There  are  the  Celestial,  the 
Terrestrial,  and  the  Teles tial  kingdoms,  in  which  the  souls 
of  men  shall  abide  and  serve  as  their  attainments  in  right- 
eousness or  their  disqualification  through  sin  shall  determine. 
Concerning  the  inhabitants  of  the  Telestial  world,  the  lowest 
of  the  specified  kingdoms  of  glory,  we  read :  "For  they  shall 
be  judged  according  to  their  works,  and  every  man  shall  re- 
ceive according  to  his  own  works,  his  own  dominion,  in  the 
mansions  which  are  prepared."  (Doctrine  &  Covenants 
76:111.) 


324  The  Vitality  of  Mormonism 

—93— 
ETHICS  AND  RELIGION 

A  Distinction  With  a  Difference 

T  TNDOUBTEDLY  there  are  many  people  who,  while  of 
\^J  earnest  intent  and  practise,  of  worthy,  honorable,  and 
moral  life,  neither  profess  religion  nor  confess  belief  in  it.  At 
least,  so  they  would  say  if  questioned.  Closer  analysis  would 
probably  show  that  by  religion  these  good  people  had  under- 
stood Church  membership  or  actual  affiliation  with  some  re- 
ligious organization.  And  their  conception  is  not  irrational 
nor  fundamentally  wrong;  though  such  membership  or  af- 
filiation is  no  assurance  of  personal  religion. 

The  foundation  of  all  religion  is  a  real  belief,  or,  more 
accurately,  faith,  in  the  existence  of  a  Supreme  Being  upon 
whose  beneficence  man  is  dependent  and  to  whom  he  is  ac- 
countable for  his  conduct.  With  this  belief,  man  cannot  fail 
to  recognize  the  superlative  duty  of  learning  God's  will  and 
of  living  according  to  His  revealed  word  and  law. 

Mankind  being  by  nature  gregarious,  and  indeed  unsuited 
to  solitary  existence,  will  congregate  according  to  commun- 
ity interests,  beliefs  and  aspirations.  In  the  tribal  organi- 
zations of  peoples  whom  we  call  semi-civilized,  there  is  gen- 
erally a  distinctive  religion  for  each  tribe ;  even  though  it  be 
but  a  phase  of  paganism;  and  their  unenlightened  souls  are 
held  together  by  their  generic  conception  of  worship.  Among 
larger  and  more  advanced  nations  differences  in  religious 
conceptions  are  manifest,  and  people  associate  in  rival  sects 
and  churches.  Voluntary  membership  in  any  such  body  is 
at  least  a  profession  of  belief  in  its  distinguishing  tenets. 

But  beside  these  there  are  many  who  aver  that  ethics  is 


Ethics  and  Religion 

sufficient,  and  that  a  moral  life  will  insure  salvation  in  the 
world  to  come.  Granted  that  religious  profession  without 
morality  is  but  mockery  and  hypocrisy.  Nevertheless,  be- 
tween the  merely  ethical  and  the  really  religious  life,  there 
is  vital  distinction. 

To  assume  that  an  ethical  or  even  a  strictly  moral  course 
of  conduct  is  all-sufficient  for  the  soul's  salvation  would  be 
to  repudiate  Scripture,  deny  the  essential  efficacy  of  the 
Atonement,  dethrone  the  Christ,  and  eliminate  God  from 
earthly  affairs.  Such  an  assumption  proclaims  the  stupen- 
dous error  that  mortal  man  is  competent  to  save  himself — 
on  his  own  terms,  and  according  to  a  standard  established  by 
human  agency. 

Religion  is  more  than  a  code  of  morals.  Man  can  no  more 
be  saved  by  ethics  than  can  he  live  by  bread  alone.  The 
spiritual  nutriment,  without  which  no  soul  can  develop  to 
the  exalted  status  of  eternal  life,  consists  of  "every  word 
that  proceedeth  out  of  the  mouth  of  God." 

The  very  purpose  for  which  this  earth  was  created  as  an 
abiding  place  for  the  spirit-children  of  God  during  their 
brief  period  of  embodiment  in  flesh  was  to  test  and  "prove 
them  herewith  to  see  if  they  will  do  all  things  whatsoever 
the  Lord  their  God  shall  command  them."  (Pearl  of  Great 
Price  p.  66.) 

It  is  conceivable  that  ethics  may  measurably  satisfy  the 
conscience  of  one  who  really  believes  that  mortal  life  is  the 
sum  total  of  existence;  though  I  seriously  doubt  that  such 
a  being  exists.  If  he  lives,  he  is  dangerously  liable  to  stifle 
conscience,  and  to  follow  the  easier  though  pernicious 
prompting  to  eat,  drink  and  be  merry  whilst  he  may,  tak- 
ing no  thought  for  the  morrow  of  eternity. 

But,  it  is  fair  to  ask,  shall  not  morality  count  in  the 
judgment  to  come?  Beyond  question,  Yes.  God's  word  so 


326  The  Vitality  of  Mofmonism 

declares.  The  clean  minded  who,  however,  fail  to  comply 
with  the  specified  laws  and  ordinances  of  the  Gospel  of  Christ, 
are  not  to  be  cast  into  the  society  of  the  spiritually  filthy; 
neither  are  they  to  be  exalted  with  the  valiant  who  have  right- 
eously obeyed  the  requirements  of  the  Gospel. 

There  is  a  hell  to  which  shall  go  the  "liars,  and  sorcerers, 
and  adulterers,  and  whoremongers,  and  whosoever  loves  and 
makes  a  lie."  Furthermore,  there  is  a  kingdom  prepared  to 
receive  the  "honorable  men  of  the  earth  who  were  blinded  by 
the  craftiness  of  men" — the  unfortunate  and  deluded  who 
have  followed  after  human  theories  and  precepts  to  the  ignor- 
ing of  God  and  His  word,  the  misled  devotees  of  "science 
falsely  so  called." 

And  above  all  else  is  the  state  of  eternal  life  and  exalta- 
tion provided  for  those  who,  while  in  the  flesh,  lived  the 
religion  of  Christ,  "who  received  the  testimony  of  Jesus,  and 
believed  on  his  name  and  were  baptized  after  the  manner  of 
his  burial";  for  "these  are  they  who  are  just  men  made  per- 
fect through  Jesus  the  mediator  of  the  new  covenant,  who 
wrought  out  this  perfect  atonement  through  the  shedding 
of  his  own  blood."  (Doctrine  &  Covenants  76.) 

The  Lord's  affirmation  is  definite :  "He  that  believeth  and 
is  baptized  shall  be  saved";  for  if  his  belief  be  vital  he  will 
make  the  morality  that  Christ  taught  the  foundation  of  his 
religion.  "But  he  that  believeth  not  shall  be  damned,"  what- 
ever his  standard  of  ethics  may  be.  (See  Mark  16:16.) 


Religion  Active  and  Passive  827 

—94— 
RELIGION  ACTIVE  AND  PASSIVE 

Effort  Essential  to  Salvation 

RELIGION  to  be  worth  while  must  be  a  vital  element  of 
life  and  work.  It  is  of  both  temporal  and  spiritual 
significance,  value  and  effect.  It  has  to  do  with  individual 
morality,  with  mutual  dealings  and  associations  of  men  even 
in  ordinary,  every-day  affairs,  with  the  great  problems  in- 
volved in  family  unity  and  efficiency  and  with  the  little 
things  that  make  or  mar  the  home,  with  work  and  play,  with 
the  duties  of  citizenship,  statesmanship  and  public  service 
generally. 

All  these  relationships  are  human  and  earthly,  and  the 
honorable  discharge  of  duties  arising  therefrom  approaches 
ethical  perfection.  But  man's  standard  of  ethics  is  of  neces- 
sity unstable,  variable  and,  withal,  unsatisfying  to  the  soul 
having  a  healthful  hunger  for  spiritual  nourishment. 

Who  of  us  has  not  felt  at  times  the  spontaneous  yearn- 
ings and  aspirations  incident  to  our  deep  inborn  conviction 
of  life  beyond  death?  We  may  weaken  these  emotions  by  per- 
sistently ignoring  them;  we  may  effectively  stifle  them  by 
rude  force;  we  may  render  them  dormant  by  the  poisonous 
anodyne  of  false  philosophy  and  the  boastful  pride  of  man's 
mis-called  wisdom;  but  kill  them  we  can  not,  for  they  were 
divinely  implanted  and  are  deathless. 

And  as  there  is  a  hereafter,  in  which  every  soul  of  us  shall 
live  in  continuation  of  the  eternal  existence  of  which  earth- 
life  is  but  a  span,  so  surely  shall  our  status  there  be  de- 
termined by  the  deeds  done  in  the  body,  whether  they  be  good 
or  evil. 


328  The  Vitality  of  Mormonism 

Religion,  then,  has  to  do  not  only  with  this  life  but  with 
that  to  come.  We  are  but  sojourners  on  earth;  and,  pro- 
foundly important  as  is  this  mortal  experience,  it  is,  after 
all,  mainly  a  probation,  and  essentially  a  preparation  for 
eternity. 

It  is  temporarily  easier  to  be  passive  than  aggressive, 
whether  we  claim  for  our  guiding  code  man's  rules  of  ethics 
or  the  clear-cut  requirements  of  the  Gospel  of  Christ.  There 
are  more  good  men  on  earth  than  men  who  are  good  for 
much. 

The  Gospel  demands  something  greater  than  avoidance 
of  actual  sins  of  commission.  The  culpability  of  neglect  and 
omission  may  justly  condemn  the  soul.  Wilful  spurning  of 
Divine  opportunity  may  work  eternal  loss.  Though  the 
Scriptures  affirm  the  possibility  of  progression  after  death, 
nowhere  do  we  find  ground  for  assuming  that  failure  to  obey 
the  Gospel  on  earth  will  be  nullified  by  immediate  remission 
beyond.  We  have  no  basis  for  computing  the  ages  that  shall 
be  requisite  to  make  amends  there  for  wanton  failure  here. 

There  is  a  time  in  the  eternal  existence  of  souls  which  has 
been  specifically  made  the  time  of  repentance  and  test;  and 
that  is  the  period  of  mortality.  Paul's  forceful  admonition 
is  of  universal  application :  "Lay  hold  on  eternal  life"  while 
opportunity  is  found  (1  Tim.  6:12,  19).  For,  be  it  remem- 
bered that  the  Lord  has  spoken  concerning  the  wilfully  unre- 
pentant: "From  him  shall  be  taken  even  the  light  which  he 
has  received,  for  my  Spirit  shall  not  always  strive  with  man, 
saith  the  Lord  of  Hosts."  (Doctrine  &  Covenants  1 :33.) 

Sin  is  conducive  to  lethargy  in  things  spiritual;  the  Gos- 
pel inspires  to  life  and  activity.  Contentment  with  the 
things  of  this  world,  so  long  as  they  go  to  suit  us,  with  no 
thought  of  what  shall  follow,  is  the  devil's  lullaby.  In  the 
moment  of  supreme  complacency  when  we  are  expressing  by 


Religion  Active  and  Passive  329 

word,  act,  thought,  or  through  sheer  inaction,  the  stultifying 
soliloquy  "Soul,  take  thine  ease,"  may  come  the  summoning 
decree:  "Thou  fool,  this  night  thy  soul  shall  be  required 
of  thee."  Read  Luke  12:16-21. 

When  will  men  awaken  to  the  imperative  yet  persuasive 
summons  to  repentance?  Are  not  the  awful  vicissitudes  of 
the  days  of  war  and  death  sufficient  to  arouse  us  to  some 
realization  of  the  solemnities  of  eternity?  As  a  nation  we 
have  valiantly  waged  war  for  the  vindication  of  the  rights, 
privileges,  and  liberties  of  men.  As  individuals  we  are  sum- 
moned by  the  call  of  God  to  resist  iniquity,  and  to  make 
peace  and  reconciliation  with  Him  through  obedience  to  the 
laws  and  ordinances  of  the  Gospel. 

Only  through  active,  vital  faith  in  the  Lord  Jesus  Christ, 
effective  repentance  of  wrong-doing,  baptism  by  immersion 
for  the  remission  of  sins,  and  the  bestowal  of  the  gift  of  the 
Holy  Ghost  or  the  higher  baptism  of  the  Spirit,  can  salva- 
tion be  attained  in  the  Kingdom  of  God,  for  so  the  Holy 
Scriptures  aver. 

The  pleading  call  of  the  ancient  prophet  is  yet  in  force. 
Hear  ye,  and  heed:  "Now  I  say  unto  you,  that  ye  must 
repent,  and  be  born  again:  for  the  Spirit  saith,  If  ye  are 
not  born  again,  ye  cannot  inherit  the  kingdom  of  heaven; 
therefore  come  and  be  baptized  unto  repentance,  that  ye 
may  be  washed  from  your  sins,  that  ye  may  have  faith  on 
the  Lamb  of  God,  who  taketh  away  the  sins  of  the  world, 
who  is  mighty  to  save  and  to  cleanse  from  all  unrighteous- 
ness." (Book  of  Mormon,  Alma  7:14.) 


330  The  Vitality  of  Mormonism 

—95— 
REMEMBER  THE  SABBATH  DAY 

A  Law  unto  Man  from  the  Beginning 

fT\HE  Church  of  Jesus  Christ  of  Latter-day  Saints  ac- 
X.  cepts  Sunday  as  the  Christian  Sabbath  and  proclaims 
the  sanctity  of  the  day.  We  admit  without  argument  that 
under  the  Mosaic  Law  the  seventh  day  of  the  week,  Saturday, 
was  designated  and  observed  as  the  Holy  Day,  and  that  the 
change  from  Saturday  to  Sunday  was  a  feature  of  the  apos^ 
tolic  administration  following  the  personal  ministry  of 
Jesus  Christ.  Greater  to  us  than  the  question  of  this  day 
or  that  in  the  week,  is  the  actuality  of  the  weekly  Sabbath, 
to  be  observed  as  a  day  of  special  and  particular  devotion 
to  the  service  of  the  Lord. 

The  Sabbath  was  prefigured  if  not  definitely  specified  in 
the  record  of  the  creation,  wherein  we  read,  following  the 
account  of  the  six  days  or  periods  of  creative  effort :  "And 
God  blessed  the  seventh  day,  and  sanctified  it:  because  that 
in  it  he  had  rested  from  all  his  work  which  God  created  and 
made."  (Gen.  2:3.) 

In  the  early  stages  of  the  Exodus  the  Israelites  were  com- 
manded to  lay  in  a  double  portion  of  manna  on  the  sixth  day, 
for  the  seventh  was  consecrated  as  a  day  of  holy  rest;  and 
this  was  signalized  by  the  Lord's  withholding  manna  on  the 
Sabbath  day.  See  Exo.  16:23-30.  There  is  no  proof  that 
Sabbath  observance  by  Israel  at  this  early  date  was  an  in- 
novation; and  it  may  be  reasonably  regarded  as  a  recogni- 
tion of  an  established  order  by  reenactment  in  the  new  dis- 
pensation. Later,  when  the  decalog  was  codified  and  pro- 
mulgated on  Sinai,  the  Sabbath  law  was  made  particularly 


Remember  the  Sabbath  Day  331 

explicit,  and  the  Lord's  rest  was  cited  as  its  foundation : 

"Remember  the  sabbath  day,  to  keep  it  holy.  Six  days 
shalt  thou  labour,  and  do  all  thy  work :  But  the  seventh  day 
is  the  sabbath  of  the  Lord  thy  God :  in  it  thou  shalt  not  do 
any  work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  manser- 
vant, nor  thy  maidservant,  nor  thy  cattle,  nor  thy  stranger 
that  is  within  thy  gates:  For  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested 
the  seventh  day :  wherefore  the  Lord  blessed  the  sabbath  day, 
and  hallowed  it."  (Exo.  20:8-11.) 

The  keeping  of  the  Sabbath  as  a  day  of  surcease  from 
toil  and  of  particular  devotion  came  to  be  a  national  char- 
acteristic of  the  Israelites,  whereby  they  were  distinguished 
from  pagan  nations ;  and  rightly  so,  for  the  observance  of 
the  Holy  Day  was  specified  as  a  distinctive  sign  of  the  cove- 
nant between  Jehovah  and  His  people.  See  Exo.  31 :13. 

In  the  course  of  Israelitish  history  successive  prophets 
admonished  and  rebuked  the  people  for  neglect  or  profana- 
tion of  the  Sabbath.  Nehemiah  ascribed  the  affliction  of  the 
nation  to  the  forfeiture  of  Divine  protection  through  Sab- 
bath violation  (see  Neh.  13:15-22);  and  by  the  mouth  of 
Ezekiel  the  Lord  reaffirmed  the  significance  of  the  Sabbath 
as  a  mark  of  His  covenant  with  Israel,  and  sternly  upbraided 
those  who  observed  not  the  day.  (See  Ezek.  20 :12-24.)  To 
the  detached  branch  of  Israel,  which,  as  the  Book  of  Mor- 
mon avers,  was  transplanted  to  American  soil,  Sabbath  ob- 
servance was  no  less  an  imperative  requirement.  See  Jarom 
1:5;  Mosiah  13:16-19;  18:23. 

Long  before  the  birth  of  Christ  the  original  purpose  of 
the  Sabbath  and  the  spirit  of  its  service  had  come  to  be 
largely  lost  sight  of  among  the  Jews ;  and  rabbinical  rules 
had  introduced  numerous  technicalities,  which  made  of  the 
day  one  of  discomfort  and  severity.  This  condition  was 


332  The  Vitality  of  Mormonism 

strongly  denounced  by  our  Lord  in  reply  to  the  many  criti- 
cisms heaped  upon  Him  because  of  the  healings  and  other 
good  works  wrought  by  Him  on  the  Sabbath.  "The  sabbath 
was  made  for  man,  and  not  man  for  the  sabbath,"  said  He, 
and  then  continued  with  the  profound  affirmation:  "The 
Son  of  man  is  Lord  also  of  the  sabbath."  (Mark  2 :27,  28.) 

Christ  came  not  to  destroy  the  Law  of  Moses  but  to  fulfil 
it;  and  through  Him  the  law  was  superseded  by  the  Gospel. 
The  Savior  rose  from  the  tomb  on  the  first  day  of  the  week ; 
and  that  particular  Sunday,  as  also  the  next,  was  rendered 
forever  memorable  by  the  bodily  visitation  of  the  resur- 
rected Lord  to  the  assembled  Apostles  and  others.  To  the 
believers  in  the  crucified  and  risen  Savior  Sunday  became  the 
Lord's  Day  (Rev.  1:10),  and  in  time  took  the  place  of  Sat- 
urday as  the  weekly  Sabbath  in  the  Christian  churches. 

The  Church  of  Jesus  Christ  teaches  that  Sunday  is  the 
acceptable  day  for  Sabbath  observance,  on  the  authority  of 
direct  revelation  specifying  the  Lord's  Day  as  such.  In  this, 
a  new  dispensation,  and  verily  the  last — the  Dispensation 
of  the  Fulness  of  Times — the  law  of  the  Sabbath  has  been 
reaffirmed  unto  the  Church.  It  is  to  be  noted  that  the  reve- 
lation, part  of  which  follows,  was  given  to  the  Church  on  a 
Sunday  (August  7th,  1831.) 

"And  that  thou  mayest  more  fully  keep  thyself  unspotted 
from  the  world,  thou  shalt  go  to  the  house  of  prayer  and 
offer  up  thy  sacraments  upon  my  holy  day.  For  verily  this 
is  a  day  appointed  unto  you  to  rest  from  your  labors,  and 
to  pay  thy  devotions  unto  the  Most  High.  Nevertheless  thy 
vows  shall  be  offered  up  in  righteousness  on  all  days  and  at 
all  times.  But  remember  that  on  this  the  Lord's  day,  thou 
shalt  offer  thine  oblations  and  thy  sacraments  unto  the 
Most  High,  confessing  thy  sins  unto  thy  brethren,  and 
before  the  Lord.  And  on  this  day  thou  shalt  do  none  other 


The  Foolishness  of  God 

thing,  only  let  thy  food  be  prepared  with  singleness  of  heart 
that  thy  fasting  may  be  perfect,  or,  in  other  words,  that 
thy  joy  may  be  full."  (Doctrine  &  Covenants  59:9-13.) 

We  believe  that  a  weekly  day  of  rest  is  no  less  truly  a 
necessity  for  the  physical  well-being  of  man  than  for  his 
spiritual  growth;  but,  primarily  and  essentially,  we  regard 
the  Sabbath  as  divinely  established,  and  its  observance  a 
commandment  of  Him  who  was  and  is  and  ever  shall  be,  Lord 
of  the  Sabbath. 

—96— 
THE  FOOLISHNESS  OF  GOD 

And  the  Wisdom  of  Men 

1T7^  OR  the  preaching  of  the  cross  is  to  them  that  perish 

A        foolishness;  but  unto  us  which  are  saved  it  is  the 

power  of  God.  .  .  .    Because  the  foolishness  of  God  is  wiser 

than  men;  and  the  weakness  of  God  is  stronger  than  men." 

(Cor.  1:18,  25.) 

So  spake  Paul  in  olden  days,  and  he  knew  whereof  he 
spake.  Rich  in  the  learning  of  Jews  and  Greeks,  ripe  in 
scholarship  and  experience,  he  possessed  breadth  of  fore- 
sight and  depth  of  insight  far  exceeding  the  average  capacity 
of  men;  and  to  these  superior  qualifications  of  mind  must 
be  added  the  transcendent  spiritual  endowments  of  the 
apostle,  the  prophet,  the  seer,  the  revelator. 

His  abnegation  and  humility  are  no  less  striking  than  the 
incontestable  sincerity  and  genuineness  of  his  avowals.  In- 
spired philosopher  as  he  was,  he  discriminated  with  keen  per- 
ception and  clear  vision  between  knowledge  and  wisdom,  and 
with  masterly  skill  contrasted  the  fallible  teachings  of  men 
with  the  unshakable  averments  of  prophecy. 


334  The  Vitality  of  Mormonism 

The  Greeks  of  Paul's  time  prided  themselves  on  their 
learning,  philosophy,  and  science,  much  of  which  last  was 
"falsely  so  called."  By  such  the  preaching  of  the  cross,  the 
teachings  of  the  Gospel,  the  precepts  of  eternal  life  were  ac- 
counted but  vain  babblings.  Those  pagan  Greeks  were  mind- 
trained  but  spirit-dwarfed.  And  that  type  of  misshapen 
monstrosity  is  not  yet  extinct. 

The  brutal  protagonists  of  autocratic  tyranny,  whose  bar- 
barous kultur  impels  to  crimes  innumerable  and  atrocities 
indescribable,  profess  to  regard  the  might  of  righteousness 
as  but  maudlin  sentiment  and  puerile  weakness.  Boastful 
of  material  achievements  and  the  temporary  success  of  their 
diabolical  system  of  selfishness  and  arrogance,  they  blas- 
pheme the  name  and  power  of  the  living  God,  whose  will  it 
is  that  every  soul  be  free. 

The  Gospel  of  Jesus  Christ  is  the  embodiment  of  the  Di- 
vine will  and  purpose.  That  Gospel  enjoins  obedience  to 
righteous  law  as  the  guaranty  of  individual  liberty.  It  en- 
dures as  the  unchanging  expression  of  eternal  wisdom, 
though  by  carnally-minded  sinners  ridiculed  as  foolishness. 

As  early  as  1833,  in  a  revelation  through  the  prophet 
Joseph  Smith,  the  Lord  declared  that  both  strong  drinks 
and  hot  drinks  were  injurious  to  the  body.  In  that  period 
the  use  of  alcoholic  beverages  was  common,  and  the  consump- 
tion of  hot  drinks,  particularly  as  tea  and  coffee,  was  well 
nigh  universal.  Promulgation  of  the  Divine  warning  against 
these  harmful  customs  was  treated  as  a  fad  born  of  fanati- 
cism. Inexorable  fact  has  compelled  acknowledgment  of  the 
Word  of  Wisdom  (see  Doctrine  &  Covenants,  Sec. -89)  as  the 
pronouncement  of  Nature's  God.  Prohibition  of  the  use  of 
intoxicants  has  become  a  question  of  supreme  international 
importance.  The  efficiency  of  armies  and  navies  is  seen  to  be 
gravely  conditioned  thereby.  Some  of  the  world's  most  emi- 


The  Foolishness  of  God  335 

nent  surgeons  aver  that  the  habitual  use  of  hot  drinks  is  one 
of  the  most  effective  causes  of  gastric  ulcer  and  cancer, 
which  are  classed  among  the  deadliest  of  maladies. 

The  same  revelation  voices  a  direct  inhibition  against  the 
use  of  tobacco  by  man,  and  this  avowal,  now  branded  as 
extreme  and  uncalled  for,  is  destined  yet  to  become  the  basis 
of  secular  enactment. 

The  immoderate  use  of  flesh  foods  was  specified  by  Divine 
utterance  as  harmful.  The  exigencies  of  war  enforced  re- 
striction of  meat  eating,  and  the  nation  was  bettered  thereby. 

Unchastity,  the  dominant  vice  of  the  ages,  has  been  tol- 
erated as  an  irrepressible  feature  of  the  social  system,  and 
this  notwithstanding  the  warning  fiat  of  Jehovah  against 
marital  infidelity  and  sexual  sin  in  all  its  hideous  phases. 
The  imperative  demand  for  efficiency  in  this  crucial  age  of 
stress  and  struggle  has  literally  forced  a  measured  though 
lamentably  inadequate  acceptance  of  the  Divine  require- 
ment, for  the  statistical  data  of  incapacity  due  to  so-called 
social  diseases  are  so  astounding  and  show  a  condition  so 
frightful  as  to  make  plain  that  the  very  foundations  of  civi- 
lization are  jeopardized. 

Men  have  been  prone  to  turn  deaf  ears  to  the  voice  of 
God,  delivered  through  the  prophets  always  in  season  to 
avert  threatening  calamities ;  and  have  rested  in  the  lethal 
contentment  of  self-confident  ability  to  deal  in  their  own 
way  with  the  problems  of  life.  How  surpassingly  wiser 
would  it  be,  as  shown  in  the  light  of  our  dearly-bought  ex- 
perience, to  acknowledge  the  wisdom  of  God's  beneficence, 
and  profit  thereby.  Prophecy  is  direct  and  sure,  science  lag- 
gard and  tentative.  One  is  the  advance  message  from  God, 
the  other  man's  belated  and  ofttimes  distorted  version  of  the 
truth. 

Mormonism  proclaims  the  Gospel  of  Christ  as  the  panacea 


336  The  Vitality  of  Mormonism 

for  the  ills  of  men  and  nations.  Its  proclamation  to  the 
world  is  the  assurance  of  peace  on  earth  and  good  will 
among  men,  through  obedience  to  the  laws  and  ordinances 
of  the  Gospel.  The  veriest  moiety  of  the  wisdom  of  God 
transcends  the  accumulated  knowledge  of  men  in  its  en- 
tirety. 

The  Church  of  Jesus  Christ  of  Latter-day  Saints  is  calling 
aloud  to  every  nation,  kindred,  tongue  and  people:  Have 
faith  in  God.  Deal  justly  with  one  another.  Make  amends 
for  past  wrongs  before  opportunity  is  forfeited.  Strive  to 
enter  in  at  the  gate  to  the  Kingdom  of  God  while  yet  you 
may,  for  verily  the  time  is  short,  and  the  coming  of  the  Lord 
is  near.  Repent  and  be  baptized,  every  one  of  you,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost,  by  which  ye  shall 
be  guided  in  the  paths  of  truth  and  inherit  salvation  at  the 
great  and  terrible  day  of  the  Lord  which  is  nigh,  even  at 
your  doors. 

—97— 
FREEDOM  THROUGH  OBEDIENCE 

Release  from  Autocracy  of  Sm 

OME  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  upon  you, 
and  learn  of  me ;  for  I  am  meek  and  lowly  in  heart :  and  ye 
shall  find  rest  unto  your  souls.  For  my  yoke  is  easy,  and  my 
burden  is  light."  (Matt.  11:28-30.) 

A  blessed  invitation  indeed ! 

Seemingly  faint  at  heart  over  the  unbelief  of  the  people, 
our  Lord  had  sought  strength  in  prayer.  With  the  soulful 
eloquence  characteristic  of  the  anguish-laden  communion 
which  at  recurrent  periods  He  had  with  the  Father,  the 


Freedom  Through  Obedience  387 

Savior  voiced  His  reverent  gratitude  that  God  had  imparted 
a  testimony  of  the  truth  to  the  humble  and  lowly  whom  He 
likened  unto  trusting  babes,  rather  than  unto  men  proud  in 
their  learning  and  arrogant  in  self-assumption.  * 

Then  turning  to  the  common  people,  the  multitude  who 
had  just  witnessed  His  miracles  and  listened  to  His  lofty 
yet  simple  precepts,  He  urged  anew  their  acceptance  of 
Him  and  His  Gospel  in  one  of  the  grandest  outpourings  of 
spiritual  emotion  recorded  for  man  to  read. 

His  summoning  yet  pleading  call  was  addressed  to  priest- 
ridden  and  Rome-governed  Jews.  Many  of  them  yearned 
for  release  from  thraldom,  but  the  national  spirit  had  been 
so  broken  that  most  of  them  had  become  inured  to  vassalage 
and  tolerant  of  bondage. 

The  priestly  hierarchy  was  boastful  of  its  status,  and 
strove  effectively  to  deceive  the  people  into  the  belief  that 
they  were  free  while  sweating  under  the  burdens  of  unright- 
eous exaction. 

What  had  Christ  to  offer  in  mitigation  of  their  grievous 
state?  Certainly  not  the  emancipation  for  which  false  rab- 
binical precept  had  led  them  to  look — the  reestablishment 
of  the  throne  of  David  as  an  earthly  kingdom,  destined  to 
subjugate  all  other  nations  by  force  of  arms  and  make  su- 
preme the  scepter  of  rehabilitated  Israel. 

Christ's  kingdom  was  not,  is  not,  nor  ever  shall  be  a  merely 
secular  or  political  dominion.  His  throne  and  crown  are 
not  of  earthly  make. 

The  people  of  Israel  had  brought  themselves  into  bondage. 
Their  vanished  glory  and  fallen  status  had  been  foretold  as 
an  alternative  fate,  which  would  fall  upon  them  if  they  de- 
parted from  the  covenant  and  proved  recreant  to  the  God 
of  their  fathers.  But  more  burdensome  than  Roman  master- 
ship was  the  literal  serfdom  of  priestly  misrule.  Rome  was 


338  The  Vitality  of  Mormonism 

tolerant  and  conciliatory,  while  those  who  for  the  time  sat 
in  Moses'  seat  gloried  in  the  shackles  they  had  riveted  upon 
the  people  through  a  blasphemous  misapplication  of  the  Law. 

To  the  overladen  and  weary  Jews  came  the  offer  of  rest 
and  peace.  The  Lord  pleadingly  invited  them  from  drudg- 
ery to  pleasant  service,  from  the  well-nigh  unbearable  bur- 
dens of  ecclesiastical  exaction  and  traditional  formalism  to 
the  liberty  of  true  worship,  from  slavery  to  freedom. 

But  they  would  not. 

The  Gospel  He  offered  was  and  is  the  embodiment  of 
liberty,  untainted  by  selfish  license.  True,  it  entailed  obe- 
dience and  submission ;  but  even  if  such  could  be  likened  unto 
a  yoke,  what  was  its  burden  in  comparison  with  the  incubus 
under  which  they  groaned? 

The  offer,  the  call,  the  invitation  is  in  full  force  and  effect 
today.  Transgression  of  the  law  is  primarily  or  indirectly 
the  cause  of  all  suffering.  Obedience  to  righteous  law  is  the 
price  of  liberty.  In  such  obedience  lies  happiness. 

By  a  government  of  the  people,  administered  in  equity, 
every  man  is  under  wholesome  restriction  in  compliance  with 
which  he  finds  privilege  and  protection. 

Irresponsibility  is  directly  opposed  to  enduring  freedom. 
But  what  are  the  restraints  of  democracy  in  contrast  with 
enslavement  under  autocratic  rule?  How  easy  the  yoke, 
how  light  the  burden,  and  how  glorious  the  blessings  of  right- 
eous government! 

The  Gospel  of  Jesus  Christ  is  the  expression  of  the  eternal 
truth  that  shall  make  men  free.  It  prescribes  obedience, 
compliance,  voluntary  submission  as  the  conditions  of  en- 
franchisement in  the  kingdom  of  God.  In  its  conflict  with 
sin  the  Gospel  neither  slays  nor  makes  men  prisoners.  Its 
weapons  are  persuasion,  invitation,  and  awakening  summons. 
Its  antagonists  suffer  self-inflicted  punishment,  bring  upon 


He  Went  and  Washed  339 

themselves  imprisonment  within  the  bars  of  lost  opportunity, 
and  formulate  their  own  sentence  of  eventual  banishment  as 
alien  enemies  of  the  truth. 

Liberty  through  obedience  was  the  theme  of  Benjamin, 
the  ancient  prophet  and  king  who  thus  addressed  his  penitent 
people,  respecting  their  acknowledgment  of  Christ  as  the 
Author  of  salvation: 

"And  under  this  head,  ye  are  made  free,  and  there  is  no 
other  head  whereby  ye  can  be  made  free.  There  is  no  other 
name  given  whereby  salvation  cometh;  therefore,  I  would 
that  ye  should  take  upon  you  the  name  of  Christ,  all  you 
that  have  entered  into  the  covenant  with  God,  that  ye  should 
be  obedient  unto  the  end  of  your  lives."  (Book  of  Mormon, 
Mosiah  5:8.) 

And  unto  the  repentant  and  obedient  of  the  present  day 
the  Lord  has  spoken  through  the  prophet  Joseph  Smith : 

"Abide  ye  in  the  liberty  wherewith  ye  are  made  free;  en- 
tangle not  yourselves  in  sin,  but  let  your  hands  be  clean, 
until  the  Lord  come."  (Doctrine  &  Covenants  88:86.) 

The  Lord  has  spoken,  saying  to  all  men  and  nations: 
Come  unto  me  in  faith,  doubting  not;  repent  of  your  sins; 
be  baptized  for  the  remission  thereof;  and  ye  shall  receive 
the  Holy  Ghost  and  He  shall  guide  you  in  the  truth  that 
shall  make  you  free. 

—98— 
HE  WENT  AND  WASHED 

And  Came  Seeing 

THE  ninth  chapter  of  John  contains  an  absorbingly 
graphic  account  of  a  man  who  had  been  born  blind, 
yet  who  was  made  to  see  through  the  ministrations  of  the 
Lord  Jesus  Christ.    As  in  every  other  miracle  wrought  by 


340  The  Vitality  of  Mormonism 

the  Savior,  the  outward  or  visible  procedure  in  this  case 
was  strikingly  simple. 

Jesus  anointed  the  sightless  eyes  with  clay,  and  said  unto 
the  man:  "Go,  wash  in  the  pool  of  Siloam."  The  sequel  is 
thus  tersely  recorded:  "He  went  his  way  therefore,  and 
washed,  and  came  seeing." 

The  man  had  been  a  mendicant,  a  blind  beggar,  and  as 
such  was  a  familiar  character  in  his  neighborhood.  Word 
of  the  miracle  spread  and  a  great  stir  arose  among  both  the 
common  folk  and  the  learned  Pharisees.  The  day  of  the 
healing  was  the  Sabbath,  and  the  hypercritical  Pharisees 
laid  stress  on  this  point  as  proof  that  He  who  had  given 
sight  to  the  blind  man  was  obviously  a  sinner,  for  He  had 
healed  on  the  Holy  Day,  whereon  all  manner  of  work  was 
forbidden. 

With  the  assurance  characteristic  of  a  sincere  mind  that 
knows  whereof  it  speaks,  and  with  incisive  directness,  the 
happy  recipient  of  our  Lord's  bounty  replied:  "Whether 
he  be  a  sinner  or  no,  I  know  not:  one  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see." 

Then  the  inquisitors  questioned  the  man  anew  as  to  the 
precise  means  by  which  his  eyes  had  been  opened ;  but  he  re- 
fused to  repeat  what  they  had  already  treated  with  derision, 
and  ironically  inquired  if  they  were  about  to  join  the  dis- 
ciples of  the  Healer.  This  served  but  to  increase  their  anger. 
They  boasted  of  being  disciples  of  Moses,  but  as  for  Christ, 
whom  they  referred  to  as  "this  fellow,"  they  furiously  de- 
clared that  they  knew  not  whence  He  came. 

They  were  enraged  that  an  illiterate  beggar  should  an- 
swer so  boldly  in  their  scholarly  presence;  but  the  man  was 
more  than  a  match  for  them  all.  His  rejoinder  was  madden- 
ing because  it  flouted  their  vaunted  wisdom,  and,  withal,  was 
unanswerable. 


He  Went  and  Washed  341 

"Why,  herein  is  a  marvellous  thing,"  said  he,  "that  ye  know 
not  from  whence  he  is,  and  yet  he  hath  opened  mine  eyes. 
Now  we  know  that  God  heareth  not  sinners :  but  if  any  man 
be  a  worshipper  of  God,  and  doeth  his  will,  him  he  heareth. 
Since  the  world  began  was  it  not  heard  that  any  man  opened 
the  eyes  of  one  that  was  born  blind.  If  this  man  were  not 
of  God,  he  could  do  nothing." 

Unable  to  cope  in  argument  or  demonstration  with  the 
erstwhile  sightless  beggar,  those  blinded  Pharisees  could  at 
least  exercise  their  official  authority,  however  unjustly,  by 
excommunicating  him  from  the  congregation  of  the  synagog, 
and  this  they  promptly  and  wickedly  did. 

The  case  in  all  its  bearings  is  typical  of  current  condi- 
tions, as  indeed  it  has  been  of  men  in  all  ages.  Physical 
blindness  is  a  grievous  affliction,  and  relief  therefrom  cor- 
respondingly gladsome.  But  it  is  of  the  body  only,  and 
though  permitted  to  endure  till  death,  it  shall  end. 

For  that  deeper  darkness — blindness  of  mind  and  heart — 
the  grave  is  no  curative.  As  between  the  sightless  beggar 
and  the  sin-proud  Pharisees,  the  latter  were  by  far  the 
blinder.  He  reverently  rejoiced  in  the  gift  of  sight,  for  he 
knew  that  he  had  been  blind  and  that  afterward  he  saw; 
they  boasted  of  their  vision,  though  living  in  darkness,  and 
refused  enlightement. 

"Wo  unto  the  blind  that  will  not  see;  for  they  shall  per- 
ish." (Book  of  Mormon,  2  Nephi  9:32.) 

The  requirements  of  the  Gospel  of  Jesus  Christ  are  the 
same  today  as  in  "the  meridian  of  time"  when  the  Master 
taught  among  men  in  Person.  Likewise  are  there  now  many 
blind  eyes,  some  of  which  are  opened  through  the  enlighten- 
ment of  obedience,  while  others  grow  more  and  more  dark- 
ened by  the  spreading  cataract  of  false  teaching,  skepticism, 
and  wilful  sin. 


34$  The  Vitality  of  Mormonism 

Away  with  the  benighting  Pharisaism  that  sets  the  pre- 
cepts of  men  above  the  revealed  word  of  God !  For  spiritual 
blindness  so  induced,  the  Divine  Healer  offers  sure  relief. 
Oh,  sightless  man,  anoint  thine  eyes  with  the  balm  of  com- 
pliance with  the  laws  and  ordinances  of  the  Gospel  as  enunci- 
ated by  the  Redeemer  of  men.  Do  but  desire  the  light  with 
repentant  heart  and  with  the  deep  full  earnestness  of  a  liv- 
ing faith,  and  then,  in  the  waters  of  baptism  be  washed,  and 
ye  shall  come,  seeing. 

Of  deep  import  are  these  words  of  the  Lord  given  unto 
an  ancient  Hebrew  seer: 

"And  the  mists  of  darkness  are  the  temptations  of  the 
devil,  which  blindeth  the  eyes,  and  hardeneth  the  hearts  of 
the  children  of  men,  and  leadeth  them  away  into  broad  roads, 
that  they  perish,  and  are  lost."  (Book  of  Mormon,  1  Nephi 
12:17.) 

Man  is  not  the  author  of  the  plan  of  salvation ;  and  blind 
indeed  are  they  who  suppose  that  precepts,  theories  or  sys- 
tems originated  or  contrived  by  man  can  substitute  or  super- 
sede the  means  divinely  appointed  for  the  redemption  of  man- 
kind. 

To  the  groping,  sightless  soul  is  offered  the  unction  of 
faith  and  the  ability  to  repent ;  and  in  the  Siloam  of  baptism 
shall  be  received  the  enlightenment  that  guides  the  soul, 
once  blind,  now  seeing,  along  the  path  leading  to  eternal  life. 


The  Rod  of  Iron  848 


THE  ROD  OF  IRON 

A  Dependable  Support 

UNTO  Lehi,  a  prophet  of  Jerusalem,  who  by  Divine  com- 
mand had  gone  with  his  family  from  the  city  into  the 
wilderness,  came  the  word  of  the  Lord  in  vision. 

The  man  stood  by  a  tree,  the  fruit  of  which  he  found  to  be 
sweet,  and  "desirable  to  make  one  happy";  for,  as  he  ate 
of  it  his  soul  was  filled  with  peace  and  joy  unspeakable. 
Near  the  tree,  separating  it  from  a  spacious  plain  wherein 
great  concourses  of  people  had  gathered,  flowed  a  turbulent 
river  of  muddy,  filthy  water.  The  head  of  the  stream  was 
visible  in  the  distance,  and  from  this  to  the  tree,  alongside 
the  river's  treacherous  bank,  ran  a  narrow  path,  paralleling 
which  was  a  rod  of  iron,  firmly  secured,  and  so  placed  that 
one  could  hold  to  it  while  treading  the  pathway. 

Numerous  people  were  observed  moving  toward  the  head 
of  the  stream,  striving  to  lay  hold  on  the  iron  rod,  but  dense 
mists  of  darkness  arose,  and  enshrouded  them,  so  that  many 
became  bewildered,  and,  abandoning  their  purpose  of  reach- 
ing the  tree,  were  lost  in  the  murky  depths  of  the  river. 
Of  the  more  faithful  and  determined,  he  saw  and  testified: 

"And  it  came  to  pass  that  I  beheld  others  pressing  for- 
ward, and  they  came  forth  and  caught  hold  of  the  end  of  the 
rod  of  iron;  and  they  did  press  forward  through  the  mist 
of  darkness,  clinging  to  the  rod  of  iron,  even  until  they  did 
come  forth  and  partake  of  the  fruit  of  the  tree."  (Book  of 
Mormon,  1  Nephi  8:24;  read  chaps.  8  and  15). 

An  explication  of  the  vision  was  given  through  inspira- 
tion. The  tree  shown  to  the  prophet  was  the  tree  of  life, 


344  The  Vitality  of  Mormonism 

and  its  fruit  the  salvation  of  the  soul.  Of  the  rod  of  iron 
it  is  written:  "That  it  was  the  word  of  God;  and  whoso 
would  hearken  unto  the  word  of  God,  and  would  hold  fast 
unto  it,  they  would  never  perish  ;  neither  could  the  tempta- 
tions and  the  fiery  darts  of  the,  adversary  overpower  them 
unto  blindness,  to  lead  them  away  to  destruction."  (  1  Nephi 


The  river  of  foul  waters  typified  the  great  gulf  separating 
"the  wicked  from  the  tree  of  life,  and  also  from  the  saints  of 
God",  and  the  state  of  loss  and  condemnation,  which  shall 
be  the  inevitable  fate  of  the  wilfully  and  unregenerate  wicked. 

The  present  is  an  age  of  whirl  and  swirl,  in  which  many 
reach  out  confusedly  and  despairingly  for  support,  buffeted 
by  the  waves  of  theologic  dogma,  swept  hither  and  thither 
by  the  creeds  and  precepts  of  men,  blown  about  by  the  winds 
of  conflicting  doctrines,  bewildered  by  the  mists  of  darkness, 
which  are  "the  temptations  of  the  devil,  which  blindeth  the 
eyes  and  hardeneth  the  hearts  of  the  children  of  men." 
(12:17). 

The  rod  of  iron  is  the  Word  of  God  unto  man,  the  same 
yesterday,  today,  and  forever.  Faith  in  God,  and  in  His 
Son  Jesus  Christ  as  the  Redeemer  and  Savior  of  men,  and 
contrite  repentance  of  sin  mark  the  beginning  of  the  nar- 
row path.  We  must  hold  fast  to  the  rod,  for  the  mists  of 
darkness  are  dense  and  confusing;  and  it  is  easy  to  let  go, 
to  slip  and  slide  and  fall. 

But  with  firm  hand  on  the  rod,  stedfast  feet  on  the  path, 
we  are  led  into  the  clear  and  purifying  waters  of  baptism, 
without  whose  invigorating  ablution  we  are  unable  to  pro- 
gress. Cleansed  and  strengthened  we  press  on,  even  though 
the  mists  thicken;  and  by  the  enlightening  baptism  of  the 
Spirit,  which  is  administered  by  the  authorized  laying  on 
of  hands,  we  reach  the  tree,  entitled  to  live  thereafter  glad- 


The  Rod  of  Iron  £45 

dened  and  made  strong  by  its  sweet  and  nourishing  bounty. 

The  rod  of  iron  is  still  in  place,  fast,  secure,  a  dependable 
support  for  every  soul  who  strives  with  full  purpose  of 
heart  to  reach  the  tree  of  life.  Clinging  thereto  we  make 
sure  progress,  though  the  filthy  waters  beat  hard  by  the 
narrow  path.  Let  go,  and  we  slip,  then  slide,  and  if  we  fail 
through  strenuous  effort  and  the  aid  of  an  outstretched 
helping  hand  to  regain  our  grasp,  we  are  swept  away,  car- 
ried by  the  torrent  of  confusion  and  uncertainty,  perhaps 
into  the  engulfing  Charybdis  of  fatalism  or  the  dread 
Scylla  of  atheistical  despair. 

Mark  you,  that  rod  is  unbendable,  unbreakable,  immov- 
able. The  pathway  endures,  is  never  in  need  of  repairs  by 
addition,  new  construction,  or  reinforcement.  These  are 
no  product  of  man's  skill.  It  is  sadly  true,  however,  that 
men  have  essayed  to  make  roads,  the  while  proclaiming 
that  their  broad  highways  lead  to  the  tree  of  life.  But 
never  has  one  such  thoroughfare  been  constructed  to  the 
promised  destination ;  nor  can  it  be.  For  a  time  these  man- 
made  roads  are  alluring  in  their  macadamized  smoothness, 
but  they  crumble  and  are  worn  into  pitfalls,  unsightly  and 
dangerous. 

"Enter  ye  in  at  the  strait  gate:  for  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth  to  destruction,  and  many 
there  be  which  go  in  thereat:  Because  strait  is  the  gate, 
and  narrow  is  the  way,  which  leadeth  unto  life,  and  few 
there  be  that  find  it."  (Matt.  7:13, 


846  The  Vitality  of  Mormonism 

—  100  — 
LIAR  AND  MURDERER 

From  the  Beginning 

THE  Scriptures  are  equally  definite  in  affirming  the 
existence  of  both  individual  Gods  and  devils. 

Of  the  former  we  recognize  three,  the  Holy  Trinity,  com- 
prising God  the  Eternal  Father,  God  the  Son  who  is  our 
Lord  and  Savior  Jesus  Christ,  and  God  the  Holy  Ghost, 
these  three  individual  Personages  constituting  the  presiding 
council  having  supreme  power  and  authority  throughout  the 
universe,  and  collectively  known  as  the  Godhead. 

The  devils  are  many,  and  their  chieftain  is  Satan,  who 
though  unembodied  is  as  truly  an  individual  being  as  is  any 
one  of  us.  He  is  the  personage  who  in  the  primeval  world 
bore  the  exalted  title  of  Lucifer,  a  son  of  the  morning, 
and  who  with  his  rebellious  horde  was  cast  out,  prior  to  the 
peopling  of  the  earth.  (See  Rev.  12:7-9;  also  Doctrine  & 
Covenants  29:36-38,  and  76:25-27;  and  Isa.  14:12-15). 

On  the  best  authority,  that  of  the  Lord  Jesus  Christ,  we 
learn  something  of  the  character  of  this  fallen  son  of  the 
morning,  the  antagonist  of  righteousness,  and  the  enemy  of 
God  and  man.  In  denouncing  the  false  beliefs  and  evil 
practises  of  certain  unregenerate  Jews,  Christ  spoke  in  these 
definite  and  forceful  terms: 

"Ye  are  of  your  father  the  devil,  and  the  lusts  of  your 
father  ye  will  do.  He  was  a  murderer  from  the  beginning, 
and  abode  not  in  the  truth,  because  there  is  no  truth  in  him. 
When  he  speaketh  a  lie,  he  speaketh  of  his  own:  for  he  is 
a  liar,  and  the  father  of  it.  And  because  I  tell  you  the 
truth,  ye  believe  me  not."  (John  8:44-45). 


Liar  and  Murderer  347 

A  liar  and  a  murderer  from  the  beginning!  He  it  was 
who  beguiled  the  mother  of  the  race,  and  that  by  the  most 
dangerous  of  all  falsehoods,  the  half-truth,  in  the  use  of 
which  he  is  a  past  master. 

He  it  was  who  taught  the  awful  secret  of  murder  to  the 
fratricide,  Cain,  baiting  the  hook  of  infamous  temptation 
with  the  lie,  that,  by  slaying  his  brother,  Cain  would  come 
into  possession  of  Abel's  flocks,  and  have  much  gain  beside. 
(See  Pearl  of  Great  Price,  pp.  22  and  23). 

He  it  was  who  deceived  Israel,  by  inducing  them  to  revolt 
against  the  theo-democracy  under  which  they  had  pros- 
pered, and  to  clamor  for  a  king.  Under  kingly  rule  the 
nation  was  brought  into  vassalage  and  obscurity. 

Primordially  he  and  his  angels  were  "cast  out  into  the 
earth",  and  here  they  have  since  been,  going  up  and  down 
in  the  world,  seeking  whom  they  may  deceive. 

He  is  the  author  of  sophistry  and  degrading  skepticism, 
and  of  the  whole  foul  mass  of  the  philosophy  and  science 
"falsely  so  called",  by  which  mankind  are  led  to  doubt  the 
word  of  God,  to  becloud  the  Scriptures  with  vain  imaginings 
and  private  interpretations,  and  to  narcotize  the  mind  with 
the  poison  of  human  invention  as  a  substitute  for  revealed 
truth. 

He  is  an  adept  at  compounding  mixtures  of  truth  and 
falsehood,  with  just  enough  of  the  one  to  inspire  a  danger- 
ous confidence,  and  of  the  other  a  toxic  portion. 

Beware  of  his  prescriptions,  his  tonics  and  medicaments. 
Remember  that  water  may  be  crystal  clear,  and  yet  hold  in 
solution  the  deadliest  of  poisons. 

He  it  is  who  has  deceived  peoples,  tribes,  and  races,  into 
servile  submission  to  self-constituted  rulers,  and  made  of 
the  masses  slaves  of  autocrats,  rather  than  to  assert  and 
maintain  their  rights  as  free  men,  whatever  the  effort  and 
sacrifice  be. 


348  The  Vitality  of  Mormonism 

He  it  is  who  seeks  to  lead  men  captive  at  his  will,  to 
destroy  their  power  of  agency  and  choice,  to  dupe  them  into 
bartering  their  birthright  of  freedom  for  the  nauseating 
pottage  of  present  expediency. 

He  it  is  who  has  cajoled  men  into  the  unscriptural  con- 
ception that  there  are  ways,  many  and  variable,  by  which 
salvation  is  attainable,  other  than  the  one  and  only  way 
provided  by  the  Savior  of  souls. 

He  is  the  arch-deceiver,  the  master  sophist,  the  prime  dis- 
sembler, the  prince  of  hypocrites. 

Concerning  the  devil's  plan  of  subverting  the  rights  of 
man,  and  of  those  who  support  it,  Moroni,  the  last  of  the 
Nephite  prophets,  wrote: 

"Whoso  buildeth  it  up,  seeketh  to  overthrow  the  free- 
dom of  all  lands,  nations,  and  countries;  and  it  bringeth 
to  pass  the  destruction  of  all  people,  for  it  is  built  up  by 
the  devil,  who  is  the  father  of  all  lies;  even  that  same  liar 
who  beguiled  our  first  parents ;  yea,  even  that  same  liar  who 
hath  caused  man  to  commit  murder  from  the  beginning; 
who  hath  hardened  the  hearts  of  men,  that  they  have  mur- 
dered the  prophets,  and  stoned  them,  and  cast  them  out 
from  the  beginning."  (Book  of  Mormon,  Ether  8:25). 

Though  great  be  Satan's  power,  deliverance  therefrom  is 
provided  through  compliance  with  the  Gospel  of  Jesus 
Christ,  at  whose  advent,  now  near  at  hand,  the  promised 
millennium  of  peace  shall  be  inaugurated,  a  blessed  feature 
of  which  is  that  the  devil  shall  be  rendered  impotent  to 
further  subjugate  the  souls  of  men,  and  "that  he  should 
deceive  the  nations  no  more,  till  the  thousand  years  should 
be  fulfilled."  (Rev.  20:3). 


On  the  Devil's  Ground  349 

-101— 
ON  THE  DEVIL'S  GROUND 

Prisoners  to  Satan 

IN  the  decisive  issues  of  war  there  are  victors  and  van- 
quished; the  casualties  comprise  killed,  wounded,  and 
prisoners.  Generally,  capture  by  the  enemy  is  the  form  of 
individual  calamity  most  dreaded  by  the  gallant  soldier  who 
knows  he  is  fighting  for  the  right,  and  particularly  so  if  the 
foe  be  ruthless  or  treacherous. 

In  the  battle  of  life  as  a  whole,  analogous  conditions  and 
categories  obtain.  The  slain  may  have  fallen  in  honor;  for 
the  disabled  there  is  hope  of  recovery;  but  the  fate  of  the 
captured  is  one  of  apprehension  or  dread  certainty,  ofttimes 
of  horror. 

When  one  is  taken  prisoner  as  the  result  of  venturesome 
curiosity,  reckless  exposure,  or  disobedience  to  orders,  he 
must  bear  the  blame  as  well  as  the  suffering  consequent  on 
capture.  Many  are  prisoners  because  thoughtlessly,  wil- 
fully, or  defiantly,  they  have  trespassed  upon  the  devil's 
ground,  without  warrant  of  duty  or  justifiable  excuse.  The 
soldier's  part  is  to  keep  within  the  lines  until  ordered  for- 
ward in  attack  to  dislodge  the  foe. 

Hosts  of  capable  souls  have  heedlessly  put  themselves  into 
the  enemy's  power  by  yielding  to  the  treacherous  invitation 
to  fraternize  with  sin.  Such  a  one  is  made  welcome  in  the 
camp  of  the  foe,  and,  at  first  a  visitor,  he  sooner  or  later 
awakens  to  the  fact  that  he  is  a  prisoner,  and  withal  a  de- 
serter from  the  ranks  of  patriotism  and  honor. 

The  young  man,  rich  in  hope  and  promise,  sets  out  to  see 
the  world  for  himself — just  to  see,  that's  all,  he  says — and  is 


350  The  Vitality  of  Mormonism 

overpowered  in  the  grog-shop  trench  or  the  wanton's  den — 
a  prisoner  in  the  power  of  a  merciless  and  exulting  foe. 

Solemn  as  the  sound  of  doom,  piercing  as  the  blast  of 
angel's  trump,  is  the  Lord's  affirmation:  "Whosoever  com- 
mitteth  sin  is  the  servant  of  sin."  (John  8:34.) 

Who  can  find  so  much  as  excuse  to  think  of  himself  as  a 
freeman  when  he  knows  he  is  a  slave — to  base  passion,  to 
dishonorable  desire,  to  hypocrisy  and  crime? 

The  prisoner's  fate  is  as  commonly  the  result  of  negative 
sin — of  neglect,  indolence,  failure  to  do — as  it  is  the  conse- 
quence of  ill-directed  activity  and  positive  transgression. 
Refusal  to  comply  with  the  prescribed  laws  and  ordinances 
of  the  Gospel  of  Jesus  Christ  is  to  permit  or  invite  capture 
by  the  arch-enemy  of  souls. 

Obedience  is  the  test  of  allegiance,  and  he  whom  we  obey^ 
the  leader  we  elect  to  follow,  is  the  master  who  directs  our 
destiny,  whether  in  the  liberty  of  righteousness  or  the  serf- 
dom of  sin. 

"Know  ye  not,"  wrote  Paul  of  old  to  the  proud  Romans, 
"that  to  whom  ye  yield  yourselves  servants  to  obey,  his 
servants  ye  are  to  whom  ye  obey ;  whether  of  sin  unto  death, 
or  of  obedience  unto  righteousness?"  (Rom.  6:16.) 

The  certainty  of  capture  by  the  enemy  through  passive 
irresolution  or  aggressive  violation  of  Divine  law,  together 
with  the  actuality  of  the  captive  state  was  set  forth  by  a 
Hebrew  prophet  on  the  Western  Hemisphere  centuries  before 
the  birth  of  Christ,  as  follows : 

"For  the  kingdom  of  the  devil  must  shake,  and  they  which 
belong  to  it  must  needs  be  stirred  up  unto  repentance,  or 
the  devil  will  grasp  them  with  his  everlasting  chains,  and 
they  be  stirred  up  to  anger  and  perish. 

"For  behold,  at  that  day  [this  latter,  modern,  present 


On  the  Devil's  Ground  851 

day]  shall  he  rage  in  the  hearts  of  the  children  of  men,  and 
stir  them  up  to  anger  against  that  which  is  good. 

"And  others  will  he  pacify,  and  lull  them  away  into  carnal 
security,  that  they  will  say,  All  is  well  in  Zion;  yea,  Zion 
prospereth,  all  is  well;  and  thus  the  devil  cheateth  their 
souls,  and  leadeth  them  away  carefully  down  to  hell. 

"And  behold,  others  he  flattereth  away,  and  telleth  them 
there  is  no  hell;  and  he  saith  unto  them,  I  am  no  devil,  for 
there  is  none;  and  thus  he  whispereth  in  their  ears  until  he 
grasps  them  with  his  awful  chains,  from  whence  there  is  no 
deliverance. 

"Yea,  they  are  grasped  with  death,  and  hell;  and  death, 
and  hell,  and  the  devil,  and  all  that  have  been  seized  there- 
with, must  stand  before  the  throne  of  God,  and  be  judged 
according  to  their  works,  from  whence  they  must  go  into  the 
place  prepared  for  them,  even  a  lake  of  fire  and  brimstone, 
which  is  endless  torment."  (Book  of  Mormon,  2  Nephi 
28:19-23.) 

It  is  evident  from  the  foregoing  and  from  the  following, 
that  captivity  to  the  devil  shall  extend  into  the  eternities  as 
the  state  of  those  who  have  failed  to  establish  their  status 
as  citizens  in  the  Kingdom  of  freedom : 

"For  behold,  if  ye  have  procrastinated  the  day  of  your 
repentance,  even  until  death,  behold,  ,ye  have  become  sub- 
jected to  the  spirit  of  the  devil,  and  he  doth  seal  you  his; 
therefore,  the  Spirit  of  the  Lord  hath  withdrawn  from  you, 
and  hath  no  place  in  you,  and  the  devil  hath  all  power  over 
you;  and  this  is  the  final  state  of  the  wicked."  (Alma 


852  The  Vitality  of  Mormonism 

—  102  - 
WHAT  DOTH  IT  PROFIT  A  MAN? 

Worldly  Gain — Eternal  Loss 

>(  1  .1  OR  what  shall  it  profit  a  man,  if  he  shall  gain  the 
J/      whole  world,  and  lose  his  own  soul?    Or  what  shall  a 
man  give  in  exchange  for  his  soul?"     (Mark  8:36-37). 

These  are  questions  put  by  the  Teacher  of  teachers. 
They  are  related;  we  may  consider  them  as  one.  Simple, 
like  unto  all  the  Master's  teachings — for  high  precept  and 
profound  philosophy  are  embodied  in  the  interrogatory— 
the  question  is  searching,  peremptory,  challenging.  Who 
that  hears  or  reads  can  brush  it  aside?  Compelling  in  its 
incisive  brevity,  it  is  of  haunting  directness.  Once  con- 
sidered, even  cursorily,  it  will  not  down;  once  admitted  to 
the  inner  consciousness,  it  will  not  out.  The  baubles  of  earth 
are  set  over  against  the  priceless  jewels  of  heaven;  the  fleet- 
ing things  of  mortality  are  put  in  contrast  with  the  endur- 
ing verities  of  eternity. 

Granted  that  this  is  a  material  world,  and  that  experience 
in  material  affairs  is  a  pervading  and  indispensable  element 
in  the  curriculum  of  life's  school,  it  is  no  less  truly  a  fact 
that  earth-life  is  neither  the  beginning  nor  the  end  of  in- 
dividual existence  and  progression. 

Material  belongings,  relative  wealth  or  poverty,  physical 
environment — the  things  on  which  we  are  prone  to  set  our 
hearts  and  anchor  our  aspirations,  the  things  for  which  we 
sweat  and  strive,  ofttimes  at  the  sacrifice  of  happiness  and 
to  the  forfeiture  of  real  success — these  after  all  are  but 
externals,  the  worth  of  which  in  the  reckoning  to  come  shall 
be  counted  in  terms  of  the  use  we  have  made  of  them. 


What  iDoth  It  Profit  a  Man?  858 

Is  the  plow  more  than  the  field  to  be  furrowed,  or  the 
sickle  than  the  ripened  grain?  Can  gold  stay  the  hunger 
pangs  better  than  the  nourishing  food  that  the  money 
may  buy? 

The  context  with  which  occurs  the  crucial  interrogation 
quoted  above  points  the  question  sharply :  "Whosoever  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me.  For  whosoever  will  save  his  lif e  shall  lose  it ; 
but  whosoever  shall  lose  his  life  for  my  sake  and  the  gospel's^ 
the  same  shall  save  it." 

The  cross  to  be  taken  up  may  be  heavy,  perhaps  to  be 
dragged  because  too  burdensome  to  be  borne.  We  are  apt 
to  assume  that  self-denial  is  the  sole  material  of  our  cross ; 
but  this  is  true  only  as  we  regard  self-denial  in  its  broadest 
sense,  comprising  both  positive  and  negative  aspects.  One 
man's  cross  may  consist  mostly  in  refraining  from  doings  to 
which  he  is  inclined,  another's  in  doing  what  he  would  fain 
escape.  One's  besetting  sin  is  evil  indulgence ;  his  neighbor's 
a  lazy  inattention  to  the  activities  required  by  the  Gospel 
of  Jesus  Christ,  coupled  perchance  with  puritanical  rigor 
in  other  observances. 

But  the  great  question,  striking  home  to  every  thoughtful 
soul,  is  that  of  the  Master — "For  what  is  a  man  profited,  if 
he  shall  gain  the  whole  world  and  lose  his  own  soul?"  (Matt. 
16:26). 

It  is  possible  then  for  a  man  to  lose  his  own  soul.  To 
deny  is  to  reject  the  Lord's  own  doctrine.  The  safeguard 
against  such  incalculable  loss  is  specifically  indicated — to 
follow  the  Savior ;  and  this  can  mean  only  keeping  His  com- 
mandments, whatever  the  temporary  suffering  or  worldly 
sacrifice  may  be. 

The  occasion  of  Christ's  question  with  its  accompanying 
brief  but  forceful  discourse  was  this:  He  had  reiterated 


The  Vitality  of  Mormonism 

to  the  disciples,  with  greater  directness  than  ever  before, 
the  facts  of  His  approaching  death  and  the  ignominy  that 
would  be  forced  upon  Him.  Peter,  impetuous  and  impulsive 
as  ever,  exclaimed  "Be  it  far  from  thee  Lord :  this  shall  not 
be  unto  thee."  In  that  remark,  though  well-intended  and 
bold,  lay  the  suggestion  that  Jesus  should  avert  the  impend- 
ing tragedy  to  Himself,  and  save  His  own  life.  The  Lord's 
reply  to  Peter  was  a  rebuke  of  the  severest  kind. 

Then  followed  the  avowal  that  one  who  saves  his  life  at 
the  cost  of  righteous  duty  shall  lose  it,  and  the  comforting 
assurance  that  he  who  is  ready  to  sacrifice  his  life  in  the 
Master's  service  shall  find  it.  If  this  be  true  with  life  as 
the  stake,  how  more  so  shall  it  be  with  wealth,  station, 
worldly  power,  or  pet  but  false  theory  and  doctrine,  as 
the  thing  to  be  gained  or  lost? 

Consider  the  words  of  Jacob  the  Nephite: 

"O  the  vainness,  and  the  frailties,  and  the  foolishness  of 
men !  When  they  are  learned  they  think  they  are  wise,  and 
they  hearken  not  unto  the  counsel  of  God  for  they  set  it 
aside,  supposing  they  know  of  themselves — wherefore,  their 
wisdom  is  foolishness  and  it  profiteth  them  not.  .  .  .  Behold, 
the  way  for  man  is  narrow  but  it  lieth  in  a  straight 
course  before  him;  and  the  keeper  of  the  gate  is  the  Holy 
One  of  Israel;  and  He  employeth  no  servant  there;  and 
there  is  none  other  way,  save  it  be  by  the  gate,  for  He 
cannot  be  deceived;  for  the  Lord  God  is  His  name.  And 
whoso  knocketh,  to  him  will  He  open;  and  the  wise,  and 
the  learned,  and  they  that  are  rich,  who  are  puffed  up 
because  of  their  learning,  and  their  wisdom,  and  their  riches ; 
yea,  they  are  they,  whom  He  despiseth ;  and  save  they  shall 
cast  these  things  away,  and  consider  themselves  fools  before 
God,  and  come  down  in  the  depths  of  humility,  he  will  not 
open  unto  them."  (Book  of  Mormon,  2  Nephi  9). 


B 


The  Garden  of  God  355 

-103— 
THE  GARDEN  OF  GOD 

And  the  Weeds  of  Human  Culture 

UT  He  answered  and  said,  Every  plant,  which  my  heav- 
enly Father  hath  not  planted,  shall  be  rooted  up." 
(Matt.  15:13.)  fit^CTOft  ^ 

^^MB**^^ 

This  significant  and  comprehensive 'avowal  by  the  Lord 
Jesus  Christ  while  in  the  flesh  was  spoken  by  way  of  re- 
joinder to  a  report  from  certain  disciples  that  the  Pharisees 
were  offended  at  His  doctrine.  Some  of  the  learned  scribes 
and  punctilious  Pharisees  had  voiced  the  criticism  that  our 
Lord's  disciples  were  in  transgression  because  they  ignored 
the  tradition  respecting  the  ceremonial  washing  of  hands. 
The  Master's  rebuke  was  incisive  and  severe.  He  demanded 
of  the  casuistical  complainers :  "Why  do  ye  also  transgress 
the  commandment  of  God  by  your  tradition?"  And  He  cited 
the  glaring  instance  of  the  then  current  violation  of  the  Di- 
vine command  respecting  the  honor  due  to  parents  from  their 
children,  as  occasioned  by  the  hierarchic  vagary  of  the  Cor- 
ban  practise,  by  which  undutiful  children  were  enabled  to 
escape  their  filial  obligations.  Then,  calling  to  the  multi- 
tude He  loudly  proclaimed,  in  denunciation  of  the  unlawful 
exaction  of  arbitrary  rule:  "Hear  and  understand:  Not 
that  which  goeth  into  the  mouth  defileth  a  man;  but  that 
which  cometh  out  of  the  mouth,  this  defileth  a  man." 

Who  that  heard  could  fail  to  note  the  clear  differentiation 
between  man-made  rules  and  Divine  law,  between  human 
tradition  and  the  commandments  of  God? 

Then    followed    the    sweeping    declaration    cited    above. 


356  The  Vitality  of  Mormonism 

What  were  the  plants  of  Pharisaical  tradition  but  noxious 
tares,  doomed  to  be  rooted  up  and  burned? 

Only  the  wheat  of  Divine  planting  shall  be  gathered  into 
the  garner  of  the  Lord.  But,  as  so  impressively  taught  in 
parable,  the  wholesome  grain  and  the  poisonous  tares  are  al- 
lowed to  grow  together  for  a  season,  lest  perchance  the  pre- 
mature extirpation  of  the  weeds  imperil  the  wheat. 

Nations  and  kingdoms  rise  and  fall,  sometimes  by  God's 
immediate  direction  and  through  the  instrumentality  of  men 
foreordained  to  the  occasion,  sometimes  by  Divine  permis- 
sion or  allowance  incident  to  the  exercise  of  individual  or 
national  agency. 

I  cannot  believe  that  God  ever  planted  the  noisome  fungus 
of  tyranny  or  kingly  despotism.  Nevertheless  it  has  been 
permitted  to  flourish  rankly  in  the  soil  of  ignorance  and  false 
tradition;  and  its  spores  have  been  surreptitiously  scattered 
even  in  the  fields  of  fair  freedom's  flowers. 

With  God  as  with  man  there  is  a  time  of  seeding  and  a 
time  of  harvest.  Only  now  has  the  world  been  even  measur- 
ably prepared  for  government  based  on  the  consent  of  the 
people,  for  the  kind  of  government  that  shall  yet  be  es- 
tablished in  other  lands  as  it  has  been  already  developed  in 
America.  Fifty,  twenty,  aye,  even  ten  years  ago,  to  have  at- 
tempted forcibly  to  uproot  the  weeds  of  autocracy  would 
have  endangered  the  precious  wheat  of  real  democracy.  There 
is  a  dominant  element  of  timeliness  in  all  the  works  of  God.- 
Verily  He  doeth  all  things  well,  and  in  propitious  season. 

Have  you  never  read  that  in  the  last  days  all  things  shall 
be  in  commotion?  We  live  in  the  predicted  time  of  shaking, 
when  every  unstable  structure  shall  totter,  and  only  such  as 
are  established  upon  an  eternal  foundation  shall  stand.  The 
writer  of  the  Epistle  to  the  Hebrews  so  understood,  as  wit- 
ness his  admonitory  precept: 


The  Garden  of  God  857 

"See  that  ye  refuse  not  him  that  speaketh."  The  refer- 
ence is  to  Christ.  "For  if  they  escaped  not  who  refused  him 
that  spake  on  earth,  much  more  shall  not  we  escape,  if  we 
turn  away  from  him  that  speaketh  from  heaven:  Whose 
voice  then  shook  the  earth:  but  now  he  hath  promised,  say- 
ing, Yet  once  more  I  shake  not  the  earth  only,  but  also 
heaven.  And  this  word,  Yet  once  more,  signifieth  the  re- 
moving of  those  things  that  are  shaken,  as  of  things  that 
are  made,  that  those  things  which  cannot  be  shaken  may 
remain."  (Heb.  12:25-27.) 

The  things  of  God  are  not  to  be  shaken  even  by  the  boom 
of  man's  heaviest  artillery ;  they  shall  abide  in  spite  of  bomb 
and  shell.  But  the  works  of  human  craft  shall  be  shattered. 
Not  only  so  as  to  material  structures,  but  likewise  man's 
sophistries,  erroneous  theories,  conjectures,  philosophy,  and 
such  science  as  is  falsely  so  called. 

Institutions  of  human  origin  may  persist  long  years,  but 
shall  surely  come  to  an  end.  In  and  after  the  resurrection 
they  shall  have  neither  place  nor  name.  Institutions  es- 
tablished by  the  authority  of  heaven  alone  can  endure. 

To  administer  in  the  ordinances  of  God  requires  an  au- 
thority distinctively  different  from  any  that  man  can  origi- 
nate or  arrogate  to  himself.  Let  Csesar  regulate  the  things 
of  Cassar,  if  you  will,  but  let  not  Caesar  essay  to  administer 
the  things  of  God.  The  Gospel  of  Jesus  Christ  is  eternal, 
it  shall  never  be  destroyed  nor  shaken.  The  laws  of  God 
are  immutable  and  compliance  therewith,  in  mode  as  well 
as  in  spirit,  is  indispensable  to  salvation.  Thus  hath  the 
Lord  decreed: 

"Behold!  mine  house  is  a  house  of  order,  saith  the  Lord 
God,  and  not  a  house  of  confusion.  Will  I  accept  of  an 
offering,  saith  the  Lord,  that  is  not  made  in  my  name!  Or, 
will  I  receive  at  your  hands  that  which  I  have  not  appointed ! 


358  The  Vitality  of  Mormonism 

And  will  I  appoint  unto  you,  saith  the  Lord,  except  it  be  by 
law,  even  as  I  and  my  Father  ordained  unto  you,  before  the 
world  was !  I  am  the  Lord  thy  God,  and  I  give  unto  you  this 
commandment,  that  no  man  shall  come  unto  the  Father  but 
by  me,  or  by  my  word,  which  is  my  law,  saith  the  Lord. 
And  everything  that  is  in  the  world,  whether  it  be  ordained 
of  men,  by  thrones,  or  principalities,  or  powers,  or  things  of 
name,  whatsoever  they  may  be,  that  are  not  by  me,  or  by 
my  word,  saith  the  Lord,  shall  be  thrown  down,  and  shall 
not  remain  after  men  are  dead,  neither  in  nor  after  the  resur- 
rection, saith  the  Lord  your  God.  For  whatsoever  things 
remain  are  by  me ;  and  whatsoever  things  are  not  by  me  shall 
be  shaken  and  destroyed."  (Doctrine  &  Covenants  132.) 


—104— 
THE  LAST  DISPENSATION 

Today  is  the  Sum  of  aU  the  Yesterdays 

fT^HE  student  of  history  recognizes  distinct  epochs,  per- 
J_  iods  and  ages  in  the  chronicles  of  events,  and  classifies 
his  subject-matter  accordingly.  Single  facts  and  isolated 
occurrences  may  be  of  immediate  importance;  but  when 
studied  in  relation  to  one  another  they  take  on  a  vastly 
augmented  significance. 

This  is  equally  true  with  respect  to  both  secular  and 
sacred  history.  In  the  latter  field,  which  comprises  the 
record  of  God's  direct  dealings  with  man  and  the  unfolding 
of  the  Divine  purpose  as  attested  by  prophecy  and  its  fulfil- 
ment, the  existence  of  progressive  plan  and  orderly  design 
is  strikingly  apparent. 

Holy  Writ   affirms   a  succession   of  dispensations,   each 


The  Last  Dispensation  359 

characterized  by  distinctive  features  of  Divine  authority  and 
commission  revealed  to  man.  Illustrative  of  these  dispensa- 
tions are  the  Adamic,  the  Noachian,  the  Abrahamic,  and  the 
Mosaic.  In  due  course  came  the  Meridian  dispensation, 
glorified  by  the  personal  ministry  of  our  Lord,  the  Christ; 
and  this  was  immediately  succeeded  by  the  Apostolic  dis- 
pensation. 

Both  Christ  and  the  Apostles  foretold  a  great  falling 
away,  a  general  apostasy,  a  long  era  of  spiritual  darkness, 
which  was  to  be  succeeded  by  a  new  dispensation  distin- 
guished by  the  restoration  of  the  Gospel  and  the  establish- 
ment of  the  Church  of  Christ  on  earth  for  the  last  time. 
The  Scriptures  affirm  that  the  new  dispensation  is  to  com- 
prise all  the  authority,  powers,  and  gifts  of  earlier  dispensa- 
tions, and  is  therefore  distinctively  a  time  of  restitution, 
reorganization,  and  restoration.  It  is  appropriately  named 
the  Last  Dispensation,  and  the  Dispensation  of  the  Fulness 
of  Times. 

The  comprehensiveness  of  this  period  of  restoration  was 
forcefully  expressed  by  Paul:  "That  in  the  dispensation  of 
the  fulness  of  times  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  heaven,  and  which  are 
on  earth."  (Eph.  1:10.) 

Peter,  addressing  the  penitent  Jews,  who  were  pricked  to 
the  heart  because  of  their  guilty  consciousness  of  having 
consented  to  the  Lord's  death,  held  out  to  them  hope  of  for- 
giveness in  a  time  then  far  future,  the  time  of  restitution  of 
which  the  prophets  had  spoken.  Ponder  his  profound  ad- 
monition and  assuring  promise: 

"Repent  ye  therefore,  and  be  converted,  that  your  sins 
may  be  blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord;  And  he  shall  send  Jesus 
Christ,  which  before  was  preached  unto  you:  Whom  the 


360  The  Vitality  of  Mormonism 

heaven  must  receive  until  the  times  of  restitution  of  all 
things,  which  God  hath  spoken  by  the  mouth  of  all  his  holy 
prophets  since  the  world  began."  (Acts  3:19-21.) 

The  Dispensation  of  the  Fulness  of  Times  has  been  in- 
augurated. The  Gospel  of  Jesus  Christ  is  again  preached 
upon  earth,  and  the  Holy  Priesthood  is  made  operative  by 
direct  bestowal  from  the  heavens,  for  the  administration  of 
the  ordinances  without  which  no  man  can  enter  the  Kingdom 
of  God. 

In  the  year  1820,  God  the  Eternal  Father,  and  His  Son 
Jesus  Christ  manifested  Themselves  as  bodily  Personages  to 
Joseph  Smith;  and  from  the  mouth  of  the  resurrected  and 
glorified  Savior  the  youthful  prophet  received  the  glad  tid- 
ings that  the  predicted  time  of  restoration  had  arrived. 
Thus  was  ushered  in  the  Last  Dispensation.  The  darkness 
incident  to  the  long  night  of  apostasy  was  dispelled;  the 
glory  of  the  heavens  once  more  illumined  the  world;  the 
silence  of  centuries  was  broken ;  the  voice  of  God  was  heard 
again  by  man. 

Visitations  of  other  heavenly  personages  followed.  John 
the  Baptist,  who  held  the  keys  of  the  Lesser  or  Aaronic 
Priesthood,  appeared  as  a  resurrected  being  and  conferred 
upon  Joseph  Smith  authority  to  minister  in  the  ordinance 
of  baptism  for  the  remission  of  sins.  Peter,  James  and  John 
ordained  him  to  the  Higher  or  Melchizedek  Priesthood,  in- 
cluding the  Holy  Apostleship;  Moses  brought  to  earth  the 
commission  of  gathering  scattered  Israel;  Elijah  transmit- 
ted the  appointment  of  vicarious  service  in  behalf  of  the 
dead.  (See  Mai.  4H5,  6.) 

The  great  consummation  shall  be  realized  in  the  return  of 
Christ  to  earth,  in  power  and  glory,  to  rule  and  reign,  as 
the  holy  prophets  have  foretold.  The  Church  of  Jesus 
Christ  of  Latter-day  Saints  appeals  to  the  world  to  heed 


The  Last  Dispensation  861 

the  fast  ripening  signs  of  the  Lord's  coming,  to  repent  and 
be  baptized,  by  which  means  alone  is  salvation  through  Christ 
attainable.  Heed  ye  the  merciful  warning  of  the  Lord,  our 
Savior  : 

"Wherefore,  be  faithful,  praying  always,  having  your 
lamps  trimmed  and  burning,  and  oil  with  you,  that  you  may 
be  ready  at  the  coming  of  the  Bridegroom:  For  behold, 
verily,  verily,  I  say  unto  you,  that  I  come  quickly.  Even 
so.  Amen."  (Doctrine  and  Covenants  33:17-18.) 


